Full text of "The Vayu Purana, Part 1"

See other formats

THE

VAYU PURANA

PART I

MOTILAL BANARSIDASS • DELHI

First Published I960

MOTILAL BANARSIDASS
Bungalow Road» Jawahar Nagar, Delhi 110 007

Branches

Chowk, Varanasi 221 001
Ashok Rajpath, Patna 800004
120 Royapettah High Road, Mylapore, Madras 600004

PRINTED IN INDIA

BY JAINBNDRA FRAKASH IAIN AT SHRI JTAINBNDRA PRESS,

a-45 naraina, phase i, new dblhi 110028 and published by
NARBNORA PRAKASU JAIN FOR MOTILAL BANARSIDASS, DELHI 110007.

CONTENTS

CHAPTERS

Summary of Conionts

A Sacrificial Session of Twelve Years

Origin of CreaLion

Origin of Creation (continued)

>> >j

Transition between two Yugas (Ages)

Four Stages of Life

Creation of Devas and Others

10.

Manvantaras

11.

Paiupata Yoga

12.

Evil Portents and Calamities in Yoga

13.

Supreme Powers of Yoga

102

14.

Pasupata Yoga

104

15.

„ (continued)

108

16.

Purity and Conduct of Life

110

17.

Attainment of the Ultimate State of Life

112

18.

Procedure of Expiation for Recluses (Sannyasins)

113

19.

Evil Omens Foreboding Death

116

20.

The Characteristics of Attainment of Oriikara

119

21.

Review of Kalpas

123

22.

Number of Kalpas

130

Contents

23. Incarnations of Mahesvara 133

24. Hymn to &va 150

25. Birth and Death ofMadhu and Kaifabha 164

26. Origin of Sounds 171

27. Names and Bodies of the Great Lord 176

28. Families of Sages 182

29. Progency of Agni 185

30. The Curse of Dak§a 191

31. The Race of Devas 218

32. Characteristics of Yugas 224

33. Progeny of Svayarhbhuva Manu 230

34. Geography of Jaiiibudvipa 236

35. Jaihbudvipa (continued) 245

36. (Geographical) Arrangement of the World 249

37. Arrangement of the World (Valleys and Lakes) 252

38. Valleys between Mountains 255

39. Abodes of Devas 261

40. Boundary and the Limits of Mount Devakuta 265

41. Description of Kailasa 267

42. The Divine Rivers 274

43. Description of Bhadrasva 280

44. Description of Ketumala 283

45. Description of Bh aratavarsa 285

46. Description of Kirhpuru§a Varsa 301

47. Descent of the Gahga 304

48. Countries of the Jambudvipa 311

49. Description of Plak^ Dvipa and other Dvipas 314

50. The Nether-worlds: Manifestation of the Luminaries 329

51. Movements of the Luminary Bodies 347

52. Movement of Dhruva 355

53. Arrangement of Luminaries 362

54. Hymn to Nilakanfha 373

55. Hymn to the Lihga of Siva 383

Contents

56. Description ofPitrs 388

57. The Cycle of Yugas: Their Characteristics 396

58. Description of the Four Yugas 408

59. Yugas and Classes of People: Lineage of Sages 419

60. Description of Holy Places : I’he Death of !§akalya 429

61. Lineage of Prajapati 436

VAYU purAi^a
PART I

SECTION 1 : PRAKRIYA PADA

CHAPTER ONE
{Summary of Contents)

Obeisance to $ri GaneSa

One should read or recite any Purdria or Itihasa text^ after
having paid obeisance to Narayana^ and Nara,® the most ex¬
cellent of men, as well as to goddess Sarasvati.

1 . This verse, originally used at the beginning of the Mbh. is adopted by
Purana-writers as well, for example, Bh. P. I. 2. 4; and the word *Jaya'
therein is interpreted by the commentators Vira Raghava and Sukadeva as
another name of the Bh. P. Thus the word ^Jaya* became a generic term used
both for Itih^a (Mbh.) and Pur^a texts (Bh. P., Va. P.}. Hence *Jaya,*
interpreted as *any Pura^a or Itih^a* here. Bhavisya PurSi^a states :

Tathaiva vifOudharmdSca Hvadharmiica i&ivatdbl
Jayeli ndma tefdm ca pranadanti manifioahU
Compare K.P 1. 53. 33; 11. 46.

2. Ndrdyatfa : The god who lay on cosmic waters of the deluge before
creation. This aspect of this deity is recorded in the etymology of his name
in Manu 1. 10, Mbh. Ss.nti 328. 25 :

Apo ndrd iti proktd, dpo oai narasBnaoahf
fd yada^yasuah pQrvam tana ndrayofut smftabjl

In early Visigiuism, Vis^u and Narayaiijia were not identical; the amalga¬
mation of Vi$9u of Vedic Brahmai^ism and Naraya^a of the Pahearfitras
was a later development (vide J. Gonda, Aspects of Early Vifeuismi also G. V.
Tagare, BhSgavata Furdpa (AITM), Part I, Introduction, pp. xlii-xlv).

3. Pfara : An incarnation of Vi^nu ; born of Dharma and Miirti, daughter
ofDak^a; a constant associate of NSr&ya^a while performing penance at
Badarikkirama. The Mah&bhflrata heroes Kr^pa and Aijuna are r^arded
as incarnations of NSr&yait^a and Nara.

Vdj>u PurSpa

Victory to Vy^a/ the son of Parasara and the giaddener of
the heart of Satyavati — Vyasa from whose lotus-like mouth
flowed forth the nectar of words, which the whole universe
imbibes.

1. I seek refuge in Lord I Sana (Siva) , the eternal, steady,
immutable, great god of noble soul, the lord of the entire
universe.

2-6. Desirous of knowing (more about) Purdnas, legends,
(etc.) I seek refuge in Lord Brahma, the creator of the worlds,
(who is) omniscient, unvanquished, the noble lord of (everyth-
ing) past, present and future; God Brahma, the lord of
the universe in whom are inherent the four divine excellences,
viz. unparalleled knowledge, detachment, supremacy and virtue
{dhartna)\ (Lord Brahma) who for ever visualizes all beings
(irrespective of their being) manifest or unmanifest, which
re-enter the Lord (Brahma) for cessation of activities (at the
time of the dissolution of the universe) ; (God Brahma) the
creator of the world, the knower of the reality of the world,
the knower of the principles, who, resorting to Yoga, created
all living beings mobile and immobile; the unborn lord, the
creator of everything, the lord in the form of consciousness and
the cosmic witness of the world.

7-9. After bowing with devoted and pious mind to Brahma,
Vayu and Indra, to the noble-souled Vasistha, the most ex¬
cellent of the sages, and to his (Vasistha*s) great-grandson,
Vyasa, Krsna Dvaipayana, who had attained pre-eminent
fame as a sage of great purity, and to sage Jatukarna,® I shall

1. • Vyasa means “an arranger”. In every Dvapara Yuga, the
work of arranging the floating Vedic Mantras into Sariihitds — compilation — is
done by a person. And he is called Vyasa. The compilation of the Mbh. and
eighteen Pura^as is assigned to him. The piesent Vyasa is the son of
Satyavati, the incarnation of V^avi, the daughter of Pitfs. His father was
sage Pargsara, the grandson of sage Vasistha. He was dark in complexion
and was concealed in an islet in a river by Satyavati (Mbh. Adi. 63. 68).
Hence he came to be known as *Kr9Qa Dvaip&yana*.

2. Jdtukar^i (also Jatukaroya) : A sage noted for self-control; a
member of Yudhisthira's court (Mbh. Sabh&. 4.14). One wonders why Para-
iara did not teach the Purd^as (for example this and Bd. P.) directly to bis
son Vyksa but did so through jatukarua,

1.10-12

(now) narrate this PurOna related by Brahma, which is on a par
with the Vedas and which is embellished by sacred treatises
consisting of sections on Z>4arOTa (virtue), Artha (wealth) and
Nyaya (justice or right conduct) .

10-12. While Asimakrsna,^ the valiant king of unequalled
splendour and the most excellent among sovereigns was ruling
over the Earth righteously, the sages of well-disciplined souls
performed a sacrifice of long duration in the holy land of
Kuruksetra* on the sacred bank of the river Dfsadvati.® The
sages were devoted to truth and holy rites. They were straight¬
forward. Their sins had been quelled. They were quiescent, had
full mental control and had conquered the sense-organs. They
were witliin the precincts of the Naimisa* forest and had been
initiated in accordance with the sacred scriptures.

1 . Aslmarkrf(ia : or Adkistmakrfva :

The great-grandson of Jananiejaya III who was the great-grandson of the
Mahabharata hero Arjuna. He was a contemporary of Divakara, king of
Ayodhya and king Senajit of Magadha. All these kings belonged to the 6th
or 7th generation of their forebears who participated in the Bharata war. It
was during the reign of Asimakrs^a that the great Sattra of 12 years took
place at Kuruksetra on the bank of the Drsadvati. The date assigned to this
king, viz. B. C. 850 by Pargiter is now discarded.

2. Ktffvkfetra : The famous battlefield where the war between Kauravas
and Fan<^avas was fought. The different battles in that war were fought at
and around Thaneswar in Haryana. Thus Abhimanyu was killed at Amin,
5 miles south of Thaneswar; Bhlsma died at Nagdu, 11 miles to the south¬
west of Thaneswar. Historic battles were fought here from Vedic times to
A. D. 1761, the date of the third battle of Panipat, ancient Pa^iprastha —
a village claimed by Yudhi^thira from Duryodhana (De, 110).

3. Df?advatt ; The Chitang — a tributary of the Ghaggar between the
Yamima and Sutlej — M. Ali, p. 1 15. De has accepted this identiheation as
correct (p. 58.) instead of with the Ghaggar.

4. The Ncdmif a forest The description here shows that this forest must
be located in Kurukjetra (Kane, H. D. IV, 783) . It is possible that there
were two Naimija forests, the original one on the bank of the Gomati rounil
Nims&r, 45 miles from Lucknow and one in Kuruk;ctra as V&. P. is positive
about the performance of the Sattra on the Drsadvati. Was it that sages re¬
sident of Naim4a forest on the Gomati in U. P. migrated to Kuhik$etra and
the sages being Naimiieyas (inhabitants of Naimif&ra^ya), the area of this
Sattra came to be called Ns^ifkraQya in Kuruk;etra ?

Purdxyi

13-16. The highly intelligent Suta^ who w^s the most
excellent among the reciters of Puranas came there to see the
sages.

He became well-known to the world as Lomaharsana^ (the
Thriller who made hair stand on their ends) as he thrilled the
members of his audience with delight by his excellent (absor¬
bing) narration.

He was the most intelligent disciple of the sage Vedavyasa,
the store-house of penance, Vedic learning and good conduct.

The association of the sages of Naimisara^ya and their performance of a
Sattra is as old as Vedic times. According to Kane (ibid) ^‘Naimifyavai
sattram dsata** occurs in Kathaka Samhita X. 6 ( I could not trace it) . But
if the references given by him to the Saihhita and Brahmaijtas be correct and
if the direction of the spread of Aryandom from the West to the East be
presumed the Vedic references might be to the Naimisarariya in the Kuruk-
§etra area.

1. Sata :

As stated below in w. 26-33, Suta is the offspring of a Brahmaiia woman
from a Ksatriya male, a view endoned by Manu X. 1 1 , Yajnavalkya 1.93.
He was not eligible for Vedic lore but was to recite Itihdsa and Puram’
Gautama regards Suta as a Pratiloma {Dharma SUtra 15-16). Kautilya
agrees with this status of a Suta but distinguishes this Suta, the narrator of
Puranas probably as a sage different from ordinary Sutas (Paurapikas tvanyah
sulo magadhaSca brahmaksattrdd viiefatah — Artha Rostra HI. 7, p. 165) .

There is another derivation of S€ia from \^Su — ‘to extract (Soma juice)’.
In the sacrifice of King Prthu, Suta appeared for the first time while extract¬
ing Soma on the prescribed day (SutySha) but the libations of Soma intended
for Brhaspati got mixed with that for Indra and were offered to Indra. Hence
he became of a mixed class (vv. 28-30). KP. I. 1.6 regards Romahar^a^a
as an incarnation of Vis^u born on Sutydha with the mission of recounting
Purana-Saihhita. Romaharsana, however, does not claim here to be Vi^nu’s
incarnation. The birth of Suta on the Sutydha is recorded in Bd. P. II, 36.
158-73, Pd. P. II. 27. 6.5-87, Sk. P. Prabhasa 1.8.

2. Ro{Lo)ma-har$a>!ui:

This appears to be the special designation of this Sijta as he thrilled the
audience with delight and made their hair stand on their end. Hence Br&h-
mapa performers of sacrifices offered him a higher place while he narrated a
Purana. This post of honour above the Br&hma^as cost him his life as the
hot-headed Balarama killed him when during his visit to Naimi?5ranya, he
found Romaharsana occupying a higher seat in the assembly of Br&bma^as
(Bh. P. X. 78. 28) . Our PurfUjia pays high tribute to his scholarship (vv.
13-16, 21-24).

1.17-24

He was well-known in the three worlds. The entire Puranic
lore was well established in him. His scholarship had become
extensive through his study of the Mahabharata. Stories con¬
ducive to (four PurufartkaSj viz.) Dharma (virtue), Artha
(wealth), Kdma (desire) and Moksa (liberation) were firmly
rooted in him* Wise sayings and sage discourses came forth
from him as medicinal herbs from the (mother) earth.

1 7. He (the Suta) who was an adept in decorum, approac¬
hed the highly intelligent and prominent sages as per proper
procedure. After coming near, he paid them obeisance with
folded palms.

That brilliant scholar pleased those sages by prostrating
himself before them (to show respect).

18. The lustrous sages who were performing sessional
sacrifices were delighted; so also were the members of the
sacrificial assembly. They duly greeted him with gentle words
and honoured him.

1 9. On seeing that highly reliable scholar Lomaharsana,
there arose in them the desire to hear the Purana.

20. The chief householder (the sponsor) of that sacrificial
session who was an expert in all (sacred) lores, understood
their desire from their gestures. Consequently, he urged the
Suta (as follows) :

21 . Suta ! For learning Itihdsa and Purdnas, the vener¬
able and highly intelligent sage Vyasa, the greatest among
the knowers of Brahman (or Vedas), has been properly
served and propitiated by you. And you have (as if) milked
from his intellectual store, legends based on ancient tradition.

22. The prominent sages are anxious to hear the
Purana. Therefore it behoves you to narrate those legends to
them.

23. All the noble persons, the knowers of Brahman (or
Veda) who have assembled here, belong to different clans
(gotras) . May they hear about their respective clan-genealogies
through the Purdtfos.

24. Please expound (the Purana) to these sages, who,
along with their sons, have assembled here for this sacrifice of

Vdyu Purdna

a long duration. Indeed, you have been (strongly) remembered
by us while we were being consecrated for this sacrifice.”

25. Urged thus for (narrating) the Purdt^a by the sages
who were interested in (had some knowledge of) the Pur^as
and were devoted to truth and holy rites, the Suta agreed to
the proposal (and said) .

Suta said :

26-27. It is the incumbent duty of the Suta, ordained
by saintly men of yore to preserve the genealogies of gods,
sages and the most glorious kings and the traditions of great
men as recorded in (earlier) Itihdsas and Purdnas by those well-
versed in the Vedic lore (or expounders of Brahman) .

28-29. But nowhere is the eligibility of the Suta for the
Vedic lore (such as recitation of the Veda etc.) seen (pre¬
scribed) . While the sacrifice of the noble-souled (king) Pythu,
the son of Vena, was being performed, Suta appeared for the
first time extracting Soma (on the prescribed Sutyd day)
for offering unto the fire, but he became of a mixed caste as the
oblation intended for Brhaspati was got mixed up with the one
intended for Indra and was offered to god Indra. Therefrom
was born the Suta due to this grievous mistake and expiatory
rites had to be performed (in that sacrifice) as atonement for the
error.

30. As he was born (as a praiiloma child) from a Ksatriya
(male) , a lower caste man, of a Brahmana woman, on account
of his similarities of the inherent qualities of the former (i.e.
Ksatriya) , he is proclaimed as having similar duties ( like those
of a Ksatriya ).

31 . Thus the Suta who was born of a Brahmana receptacle
from a Ksatriya source, has (some) qualities with the former
(caste) and so has some identity of duties with them.

32. His middling duty ( way of maintenance ) is the pursuit
depending on Ksatriya profession such as maintaining chariots,
elephants and horses. Practice of medicine was his inferior duty.

33. Since I have been commanded by expounders of
Brahman like you, to follow my duty, how can I decline to
narrate to you in detdls the Purdna so highly worshipped by

1.34-41

34. Vasavi^ was born as the mental daughter of the Pitrs
(manes) . Being cursed by her father, she was born in the
species (womb) of a fish.^

35. Vy^a, the great yogin and the foremost among the
knowers of the Vedas, was born of her, just as fire is born of
the arani stick.

3b. I make obeisance to Vyasa, the venerable sage, prota¬
gonist of Bhrgu’s lore, the ancient Puru§a, the great lord Vi§nu
in the guise of a human being.

37. Even as he was bom, the entire Vedic lore in all its
compendiums appeared before him, but he formally attained
it from Jatukarna, as it was his duty to study it from a pre¬
ceptor.

38. He churned the ocean of the Vedas with the churning-
rod of his intellect and produced the Moon in the form of the
Mahabharata.

39. Just as a tree proliferates into many branches after
reaching fertile soil and in congenial season, the tree in the
form of the Veda spread out in different branches after reaching
him (Vyasa).

40. I have listened to this Purana from that omniscient
expounder of Brahman, who is conversant with the Vedas, who
is lionoured by all and is of blazing brilliance.

41 . I shall now relate in detail the Purana narrated by
Vayu formerly®, when he was urged by the noble sages of
Naimisa.

1. Visavt :

Mbh. Adi. (63. 51-73) endorses this legend but there she is said to be bom
of Uparicara Vasu and Adrika, a celestial damsel cursed to be a female fish
and was then in her fish-form. The Mbh. records that twins were found in
the belly of the defunct Apsar&-fish. The king of the place adopted the boy
who became known as a pious king called Matsya - and the girl with the foul
smell was handed over to D5ia-r3ja. She became a sweet-smelling lady
through the favour of sage Parksara when she responded to his overtures
{Ibid. Adi. 63. 70-85) .

2. Satyavati, the mother of VySsa, was born in the womb of a fish.
{tnd$ Mbk. Adi. 63. 50-69).

3. It means that the present Purflpa which is being narrated by the
Stlta at Kurukfetra was formerly recited by Vftyu to the sages of Naimifa
forest (mod. Nimsftr in U. P.)

Fdjyu Furd^ia

42. The ultimate cause is the four-armed, •four-faced,
supreme Mahe^vara, the unmauifest, the inconceivable, the
inscrutable and the self-born god.

43. It is certain that he created the unmanifest cause and
whatever is permanent, in the form of existent and non-existent,
beginning with Mahat (the great principle, the[[cosmic intellect)
and ending with Viksa?-

44-45. The incomparable golden cosmic egg was born from
it. The cosmic egg was enveloped by the waters; the waters by
the fire; the fire by the wind; the wind by the ether; the ether
by the cosmic Ego ; that Ego by the cosmic intellect [Mahat] and
that intellect by the Unmanifest [avyakta]

46-47. Hence in this Purana, the origins of all the gods and
sages arc narrated. The origin of rivers and mountains is
explained; all the Manvantaras and Kalpas are described;
legends about Brahmanas and Ksatriyas and the birth of
Brahmanas are retold.

48. Then the creatorship of Brahma and the creation of
the subjects (beings) are explained as also the various states of
Brahma, born of the Unmanifest.

49. The number of years of the Kalpas, the establish¬
ment of the worlds, the slumber of Visnu and the uplift of the
Earth (are described).

50. The mode of planning cities etc. in accordance with
castes and stages of life ; the cutting of trees planted in dwelling
places and those naturally grown (in the forest) (are discussed).®

1. The phrase ‘mahadidi viSefdnta* is popular with Purana-writers in
describing the evolution of the universe. It means the group with Mahal at
one end and ViSefO at the other. The term Vifyfa means BhStas[gTOsa elements,
Tanmdtras, sense-organs), the Tdmasi Srffi. It is so called as it indicates the
differentiation between gross elements where five senses cognise five sense-
objects (vifeg^as) andBh&tas in a specialised (individual) manner.

2. These are the seven ‘Sheaths’ of this cosmic Egg. They mention these
later [infra 4. 75-77). The number seven has a special significance in
Pura^as, e.g. 7 Lokas, 7 Seas, 7 Dvipas (continents), 7 Mountains etc.
[infra 4. 72).

3. A. reads Siddhindm: “of the Siddhis providing honffcs under trees (?) ”

1.51-60

51. A detailed description of the paths and their mea¬
surements and the allocation of places in the heaven to the
mortals of this world (is given) .

52. Description of (different species of) trees, medicinal
trees, plants and creepers (is given) . How mortals attain the
status of trees, Hellish beings, and insects is also explained.

53. The two paths of the deities and the sages are mention¬
ed. The creation and destruction of food etc., and of bodies
is also mentioned.

54. In the beginning, out of sacred literature, the Purana
was remembered by Brahma.^ Then the Vedas came forth out
of his mouths.

55. The ancillaries of the Vedas, the Dharmasastras (codes
of the law like Smrtis) , holy rites, religious observances and
restraints, origin of animals and human beings are explained.

56. Similarly are explained the total components of Kalpas;
the nine types of unintentional creation by Brahma are
described.

57. Then the three creations without the cosmic intellect;
how the worlds came into being and Dharma (virtue) etc.
originated from the limbs of Bralima’s body.

58. The twelve species of beings that are born again and
again in a Kalpa; the duration of Kalpas and the period of
transition from one Kalpa to another.

59. The origin ofAdharma from Brahma on being envelop¬
ed by Tamas; the birth of Satarupa.^ thereafter (is described).

60. The birth of Priyavrata, Uttanapada, Prasuti and Akuti
— the sinless ones in whom the subjects are established.

61. The birth of twins to Akuti by Ruci, the Prajapati,
and the birth of daughters of Dak$a through Prasuti.

1. This self^glorificatory claim for precedence over the Vedas is chrono¬
logically justifiable as some compilation called PurSna did exist before the
Atharva Veda (AV. XI. 7. 24, XV. 6. 1 1) .

2. Satarupa: The spouse of Svayambhuva Manu. The pious lady, a
performer of penance was accepted in marriage by Manu. They had two
sons — Priyavrata and UttSnap^a and two daughters Prasuti and Akilti.
PrasQti married the Patriarch Dak$a and Akuti, Ruci, the Prajipati
(VP. I. 7. 17-18). Probably Manu and Satarup^ represent the original
darents.

Vaju Purdtfa

62. The procreation by great-souled Dharma ffom Dak^a’s
daughters like Sraddha, of a race characterised by Sattvaguna
giving rise to happiness.

63. As well as the race of Adharma (unrighteousness) from
Himsa (violence) characterised by Tamoguna and inauspicious¬
ness. Then is glorified the progeny ofMahe^vara fromSati.

64. The receptacle of Yoga recounted again to the twice -
born ones (who were) desirous of liberation that type of Yoga
(which was) mentioned to blemishless (god) Brahma.

65. The incarnation and the supreme glory of Rudra, the
legends relating to the three Vedas and the great dialogue are
then mentioned.

66. Eulogies of Lord Siva by Brahma and Narayana at
which that God was pleased, has been described.

67. The manifestation of Lord Rudra from Brahma’s body
and the origin of the name Rudra because he, the Lord, had
cried, (has been glorified) .

68. How that God obtained the eight names such as Rudra
and others from Brahma and how the three worlds constituting
the mobile and immobile beings are pervaded by them.

69. The creation of progeny by Bhrgu and other sages as
well as the glorification of the lineage of Vasistha, the Brahmana
sage, (is described) here.

70. The progeny of Agni through Svaha^ and that of the
Pitrs* of two classes through Svadha, thereafter ( are mentioned ) .

71-72. In the context of the line of Pitys, the cursing of
Dak$a, and intelligent (sages like) Bhrgu and others for the sake
of Satl and the counter-curse of Rudra by Dak$a of wonderful

1. The three fires in every ancient Aryan home, viz. Garhapatya or
Favamana, Dak;i^gni or Pavaka and Ahavaniya or Suci are regarded aa the
progeny of Agni from Svah5 (vids infra Ch. 29, Agnivaih^a).

2. The two types of Pitpi mentioned here r*ayre Ch. 30. 6-7 etc.) are

AgnUvittas and Barhifadas. The SaU4>aBia BrShmofia and Tait. BrAkmtaja 1. 6. 9. 5
mention one more class viz. Somaanta^i. Those who performed a Soma sacri¬
fice are Somavaniafi; those who offered codted oblations (likemni or Purod&ia)
and secured the next world are BarAifodas and those who did neither and are
consumed by fire after death are Agniivitta, ^

1.73-79

activities and the ultimate termination of the enmity between
them has been narrated in details here.

73^. Their individual appointments in different continents
and lands and the description of creation by Svayaihbhuva
Manu.

74. The creation of Nablii and the noble-souled Rajas;
the enumeration of continents, oceans and mountains.

75. The description of different Varsas (sub-continents),
rivers and their tributaries and the numerous divisions of the
seven main continents.

76. The extent of the zones of the continent of Jambu
Dvipa and the ocean; their extent in Yojanas along with their
mountains (are mentioned) .

77. The mountains in the sub-continents, mountain (ranges)
dividing ( this) sub-continent, viz. Himavan, Hemakula,
Ni^adha, Meru, Nila, Sveta and Spngavan.®

78. Their internal dimensions, heights, lengths and extents
(measured) in Yojanas, and the residents are described.

79. The sub-continents such as Bharata; the rivers and
mountains therein, as inhabited by the stable and moving beings.

1. Ref. to Bd. P. I. 65. 66 shows that a line is missing here: The line
means : “Herein the details of the sons of Priyavrata arc described such
as : Their appointments etc.”

2. These are the mountain-systems of India as understood by the Puratna-
writers. They are identified as follows : —

(1) Himavin : The great Himalayan range

(2) Hemakuta : Ladakh-Kailash, the trans-Himalayan chain

( 3) Nisadha : Hindu Kush-Kunlun cliain

(4) Meru : The Pamirs

(3 ) Nila : Zarafshan-Trans-Alai-Tien-Shan chain

(6) Sveta : Nura Tau-Turkistan-Atbashi chain

(7) SrAgav&ti ; Kara Tau-Kirghiz-Ketman chain

Soviet archaeolos^ts and Indologists now testify to the existence of VetUc
Aryans from the lower reaches of the Dnieper, Crimea, the northern Black
Sea area, through the Soviet republics of Central Asia. FtVe for example O. N.
Trubacbev’s ‘Linguistic periphery of the ancient Slavs', *lndo-Axyans in
Northern- Black Sea Aijea'; B. A. Rybakov's ‘The Paganism of the Ancient
Slavs and othos*. Butdue to the colonial legacy of mental slavery, many of
us still disbelieve the geographical evidence in the Pur^as.

Vdjyu Purd^

80. The continents Jaihbu etc. encricled by *the seven
oceans, the watery land (?) and theLokaloka are described.

81. These worlds and the earth with its seven continents as
enveloped by the cosmic egg; the worlds Bhu etc., and their
natural surroundings are described.

82. Everything is described in brief along with its diameler
and circumference even to the smallest fraction of the whole
measure.

83. The magnitudes of the sun, the moon and the earth in
Yojanas with their present presiding deities. So also the holy
assemblies of Mahendra and others on the northern peak of
Manasa.

84. Thereafter, the movement of heaven like the circular
movement of the fire-brand, is mentioned. The characteristics
of Nagavithi and Ajavithi^ are also described.

85. Then is stated the Yojanas of the two extremities, the
two borders and the zones of Lokaloka. I’he extent of twilight,
day and the equinoxes is mentioned.

86-87. Then the guardians of the world who are stationed
in the four quarters are described. The southern and the nor¬
thern paths of the manes and the deities, the paths of house¬
holders and the ascetics as based on the qualities of Rajas and
Sattva are described. The region of Visnu where Dharma etc.
are established is glorified.

88. The course of movements of the sun, moon, planets and
luminaries due to the (controlling) power of Dhruva, the pole-
star, and the auspicious and inauspicious effects (of their
movement) on the people.

89. The chariot of the sun prepared by Brahma himself
for some special purpose is mentioned. Seated on this chariot,
the Sun-god moves in the firmament.

90. That chariot is occupied by the gods, the different suns,
sages, divine musicians, celestial damsels, Yaksas, serpents and
Rak^asas.

1. VftAis arc the courses of the sun in the sky. Thus AJavUhi is one of the
three divisions of the Southern path in the sky in which the sun, the moon
and the planets move comprehending the Jfakfottras (c^tellations) Mala,
PQrv&fi^i and Uttara9a(^ha.

1.91-106

91. So also the chariot of the moon which is constituted of
the essence of waters is described. The increase and decrease of
the moon, caused by the sun, are also mentioned.

92. The movement of the chariots of the sun and
others (starting) from the pole-star is described in details, as also
the tortoise-shaped arrangement of the heavenly bodies with
the pole-star stationed at the tail (end) (is narrated).

93. The stars in the form of constellations are mentioned
along with the planets wherein are situated the residences of the
gods who have performed meritorious acts.

94-106. The exudation of rain, chilliness and heat from the
thousand rays of the sun and the division of rays by their names,
functions and purpose; the magnitude of the planets and their
courses depending on the sun ; the manner how the throat of
Siva became blue on account of poison how the trident-bearing
lord swallowed poison when implored by Brahma; the eulogy
of the supreme lord Siva by Visnu who is eulogised by the gods;
the holy sin-dispelling narrative of the origin of the Ltriga.^
Wonderful transformation of Pradhana through the cosmic form;
the narrative of the greatness of Pururavas, son of Ila; the pro¬
pitiation of the two classes of manes by means of nectar; the
Parvans (auspicious occasions based on the position of the moon)
as also their junctures; the propitiation by means of Sraddha of
the two classes of manes, viz. those who have gone to the
heaven and those who have fallen down to the nether regions;
the duration and the number of Yugas.® The introduction of
agriculture and such occupations as means of livelihood in Treta
Yuga due to their decrease in comparison with Kfta Yuga; the
enumeration of the castes and stages of life and the narration of

1. This refers to Siva’s swallowing the Haldhala poison which came up_.
while gods and demons were churning the sea for obtaining Amrta. For saving
the world from its deadly effect, god Brahma requested Siva to drink it up
{vidt infra Ch. 54).

2. This refers to Siva’s manifestation in the ling form as a column of
fire the dimension of which could not be comprehended by gods Vifuu and
BrahmS both of whom were contending for personal superiority. For details :
vUU itifra Gh. 55.

3. Vide ir^a Ch. 58; compare Bd. P. Ch. I. 2. 31.

yijfu PurOiia

their activities. The establishment of the castes anti stages of
life by virtuous means ; the introduction of the institution of
sacrilice; the dialogue between the sages with Vasu and Vasu’s
descent (to the nether worlds) the inexprcssibility of (answers
to) questions except by Svayambhuva Manu. The merits of
penance, the periods of Yugas in their entirety, the brief narra¬
tion of the events in Dvapara and Kali Yugas; the magnitudes
of the girth, height and longevity of gods, animals and human
beings in the different Yugas according to the efficacy and power
of the Yugas; the characteristics of the good and their advent;
the narration of the Vedicand non-Vedic Mantras; the extent of
the branches (of the Vedas); the appellation ofVedavy^a and
others ; the dissolution of Manvantaras and their re-creation after
dissolution — all these are mentioned in detail.

107. Since the account of (cieation etc.) of the deities,
sages, Manus and the Pitfs cannot be given in detail, hence
they are mentioned briefly.

108. The number of years of the present Manvantara is
mentioned in terms of human years. The same applies to all
Manvantaras.

109-1 10. The description of the past and future Manvan¬
taras is given on the basis of the present Manvantara. So also
the characteristics and the time duration of the transition from
period of the past and future Manvantaras are given with refer¬
ence to the Svayambhuva Manvantara. The scheme of three
Manvantaras and the knowledge of time are also recounted.

111-112. The account of Devas and Prajapatis in the Man¬
vantaras, Dak§a’s grandsons, the sons of his favourite daughters
and those that were procreated by Brahma and others as well

1. This Vasu was nn ancient pious king of Furu dynasty. Due to his
piety, he moved through the sky without touching the earth. There was dis¬
pute between sages and gods about the interpretation of *AJa* in the Vedic
injunction *Ajena Ta$t<wyam\ Gods interpreted it as 'a goat*, while the sages
held that it meant ^seeds incapable of germination*. When Uparicara Vasu
whom both the parties accepted as the judge, decided in favour of gods, even
though it involved injury to life, sages cursed him and he fell down from his
exalted position into the nether world {Mbh. Sonti Ch. SST) •

1.113-120

as by the intelligent Dak$a. The Manus, viz. Savami and
others, residing on the Meru; the description of the lineage of
Dhniva, the son of Uttanapada^.

113. The milking of the Earth (as started) by Prthu,* son
of Vena; the specification of vessels and their content of milk;
the description of races® as well as how formerly this earth
was milked by Brahma and others.

1 14. The birth of Daksa, the intelligent Prajapati in Marina
from the ten Pracetas through a part of the moon.

115. The sovereignty ofMahendras over the beings of the
past, present and future, the creation of Manus and others and
the various anecdotes of their lives.

1 16. The creative activity of Vaivasvata Manu is recounted
in details. So also is narrated the birth of Bhjrgu and others
from the semen of god Brahma at the time of the great sacrifice
when the Lord assumed Varuna’s form.

117. After the narration of the auspicious creation (Pro-
creative activity) of Caksusa Manu that of Daksa by means of
meditation is narrated.

118. Narada, son of Brahma, destroyed the mighty sons of
Daksa after speaking pleasing words to them. He thus invited
(Daksa’s) curse.

119. Then Daksa procreated in Virini his renowned daugh¬
ters. The procreation (procreative) activity sanctioned by religion
(law) of the intelligent Kasyapais then narrated.

120. Thereafter, the unity, diversity and specialities of
Brahma, Visnu and Siva are narrated.

9 • •

1. The reading Auttdnapdda as in Bd. P. 1. 1. 104 is more appropriate.

2. The legend of King Ffthu milking the earth is a Pur^ic version of
the Vcdic conception of milking of the VirSj cow. The VirdJ Sukta (AV VIII.
10) is probably the basis of the legend. This Frthu, the son of the tyrant
Vena, is a Vedic king. AV VIII. 10. 24 records that Prthu milked the Vir^
cow with the earth as a milking pail and Vaivasvata Manu as the calf. Here
{infra. II. 1. 174) G&k;u?a Manu is made the calf as in Bd. P. I. 2. 36. 202,

3. VathSdndm *of the races’ is inappropriate. Later on there is a specific
mention of who was ‘the calf* at the time of each milking of the earth. 'Vats-
dnath* the reading in Bd. P. I. 1. 196 is toote af^ropriate.

Pur&na

121. How gods were cursed from being all-powerful by the
self-born Brahma (is narrated). The attainment of Marut-hood
by the Maruts born of Diti from divine elements is then
narrated.

122. The classification of Maruts into seven groups of seven
each, their attainment of god-hood, the order of the Pitys ^nd
fixation of their abodes in Vayu are narrated.

123. The creation of Daityas, Danavas, Gandharvas, ser¬
pents, Raksasas, goblins, ghosts, animals, birds, creepers and
the celestial damsels is then narrated in great detail.

124. The birth of the elephant Airavata from the ocean, the
birth of Garu^a and liis coronation (are also narrated).

125-126. Detailed narration (is then made) of the descen¬
dants of Bhygu, Angiras, Kasyapa, Pulastya, the noble Atri and
the sage Paraiara. The progeny of Devas and the sages is des¬
cribed thereafter.

127. The three Virgins in whom all the worlds are founded
are then glorified. Then the grandsons of the Pitrs are mentioned
and the birth of Devas is described.

128. A detailed description of the Lord and that of the
five souls and the progeny of 11a and then that of Aditya (the
Sun-god) is given.

129. The legend of Vikuksi,^ the slaying of Dhundhu, and
the line of rulers from Iksvaku to Byhadbala are briefly related.

130. The progeny from Nimi to Jahnugana and even that
of king Yayati is described.

131. The description of the dynasties of Yadu, Haihaya and
later that of Kro§tr is given.

1. Vikuksi was king Iksvaku’s son. One day Iksv&ku decided to conduct
a great sacrifice {^MahSpralaya SrSddka) to his manes and sent his son Vikuk$i
to forest to bring flesh of hunted animals. On his way home, Vikuksi became
himgry and ate a rabbit. When the flesh for sacrifice was to be sprinkled
with sacred water, Vasi;tha declared that it was 'a remnant* and not accep¬
table for sacrifice. The Prince confessed but was expelled by Iksv&ku. As
Vikukji ate a rabbit, he became known as SaSAda. After his father’s death,
Vikuk;i returned to rule over Ayodhyk.

1.132-141

1 32. The glory of Jy^agha,^ the creation of subjects of the
noble souls Devavrdha, Arka and Vrsti are described.

133. The divine accusation of Vi?nu, the attainment of a
precious jewel from the Sun-god (are described).

134. The creation of the progeny of noble-souled Yudhajit
as well as that of the glorious royal sage Devamidhusa are
narrated.

135-136. Again the birth and doings of the great-souled
(Visnu), the wickedness of Karhsa, the birth in seclusion of
Visnu the Prajapati as the son of Vasudeva and Devaki and
later the procreation by Visnu (Kr?na).

137. In the feud between Devas and Asuras, when, while
protecting Indra, a woman (Bhrgu’s wife, Sukra’s mother) was
slain by Vignu, He incurred the curse ofBhrgu. Bhygu however
brought back to life the divine lady, iSukra’s mother.

1 38. There were wars between Devas and Asuras for twelve
myriads of years entailing great loss of life. (The exploits of)
Narasiriiha and others are extolled.

1 39. Propitiation of god Siva was achieved through perform¬
ance of penance by wise Sukra. Being intensly desirous of getting
a boon, he eulogised Siva. Thereafter are described the activities
of gods and demons.

140. While the noble-souled Sukra was engaged with
Jayanti, the intelligent Bfhaspati, assuming the form of Sukra
deluded the Asuras. So the mighty brilliant Sukra cursed them
(all).

141 . Next, the birth and glory of Lord Vi§nu are described.
Turvasu was the grandson of Sukra, born of his daughter Deva-
yanl, from Yadu. Kings Anu, Druhyu and Puru were the sons
of Yayati.

1. The word 'glory’ refers to the fortunate end of a lienpecked exiled
king, son of Rukma-Kavaca. He was issueless. Once in a fight, he got a girl
and brought her home. Jyamagha’s queen Saibya asked him who she
was. The henpecked husband replied, ‘Your daughter-in-law’. 'Where
is the Son ?’ retorted SaibyS. Jykmagha performed penance, got a son
and the girl then became their daughter-in-law. Vide infra, II. 33.30-35.

Vdj^tt Purdija

142. Noble and excellent kings of this family endbwed with
brilliance and wealth and possessing eternal fame are des¬
cribed.

1 43-144a. The close adherence to Dharma by the Brahmana
sage Kausika is narrated, and also how Surabhi (the divine
cow) dispelled the curse of Brhaspati.

144b. The praise of the family of Jahnu as also the prowess
of Santanu are also narrated.

1 45. A brief description of the seven Manus of the future
and a description of the destruction (of the universe) at the
end of Kaliyuga of the last ( Bhauma) Manvanlara (are given) .

146. The significance of the terms Para and Pardrdha (is
explined) and the ascertainment of the extent of the universe in
terms of Yojanas (is done) .

147. Three types of dissolutions of all living beings, viz.
Maimittika{pcnodica\), Prdkrtika ( o£ prakrti — primordial nature)
and Atyantika (ultimate) are then described.

148-149. Then, there is the description of the drought
caused by the sun, of the terrible fire Saihvartaka, of the cloud,
of the single vast ocean, of the wind, of the noble soul’s
(Brahma’s) night and of the calculation of periods, especially the
period of Brahma. Then the description of the seven worlds
beginning with the earth (Bhu) and of hells beginning with
Raurava is given.

150. The excellent abode of Siva lies above the region of
Brahma where all living beings attain merger at the time of
annihilation (of the universe) .

151-152. Then the end of all living beings, the total annihi¬
lation after the death (lit, destruction) of Brahma, the eight
kinds and the eight forms of the vital breath, the upward and
downward course (of the deceased) due to their resorting to
virtuous and evil deeds in life.

153. Repeated destruction of the Mahabhutas ( the primary
elements), the non-eternality of (even) god Brahma after enu¬
meration of miseries (are described) .

1 54- 153. The evil nature of pleasures and the ascertainment
of their result, difficulties of attaining liberation, perception
of defects through detachment, establishment of the being in

1.156-164

Brahman after casting away the manifest and the unmanifest
and its realisation through the knowledge of diversity are all
described in details.

1 56. The supreme bliss of Brahman is stated to be free from
threefold distress, formless and unsullied. He who has realized
it, has no fear from anywhere.

157. A further creation by another Brahma is then narrated
as before and so also the race of sages and the destruction of all
sins.

158. Thus have been described the contents of this Parana.
Therein are also described the changes, and dissolutions of the
universe, as also the tendencies of the living beings and the fruits
of abstention from worldly acts.

159. The birth of Vasistha and his son Sakti, the slaying
of Sakti by ( Kalma^apada) , son of Sudas at the instigation of
the sage Vi^vamitra (are described) .

160. The birth of Parasara (from Adrsyanti) and how the
sage Vyasa was born of the daughter of Pitps from that holy
sage.

161. The birth of Suka; how the intelligent Parasara and
his son (Vyasa) incurred the wrath of Visvamitra.

1 62. And how the sacrificial fire was kindled by Vasistha,
how that sacrifice was shrewdly spoiled by divine means by lord
Skanda, seeking the welfare of the sage Visvamitra, and for
the sake of progeny.

163. How the holy sage Vyasa, by the power of his intelli¬
gence, divided the single Veda into four ones and how, further,
these were redacted into several branches by his disciples and
grand-disciples.

164. How (Brahma) was asked by the sages of the six
illustrious families about the practical application of the Vedas
in sacrifices ; how the sages desirous of religious rites were ans¬
wered by Brahma on being thus asked; how the sages desired for
a holy region and how Brahma, being desirous of achieving their
welfare, (gave them a wheel and told them:)^

1. Verses 164-166 give the popular etymology of Naimi^aras^ya by attri¬
buting it to the JVemt (felly) of a wheel set in motion by god Brahm&. The
place so selected is Nimsar in U. P.

Vdj>u Purdpa

165. “This wheel has a fine nave, its form ajid name are
divine; it has truth for its spokes; its revolution is auspicious,
and it is incomparable. You follow it alertly but with self-res¬
traint as it proceeds ahead. You will then attain what is whole¬
some for you.

166. The place where the rim of this wheel of law, during
its motion ahead is shattered, must be regarded as holy.” After
saying thus to the sages Brahma vanished from sight.

167. (It is mentioned) how Ganga conceived the golden
foetus and how the place acquired the nameNaimisa. And how
the sages performed the long sacrifices there and how Saradvat
was restored to life.

168. How with great faith, the sages of Naimisa widened
the earth and set up a king whom they honoured with
hospitality in accordance with the injunctions of the sacred
scriptures.

169. The king who was thus pleased with their hospitality
was abducted by the cruel Asura Svarbhanu^ who disappeared
with him.

1 70. They followed the abducted king Aila ( Pururavas)
and as before they saw him in the village Kalapa® in the company
of Gandharvas.

171. (It is mentioned ) how he joined tlie great sages and
(how) he saw the golden vessels in their sacrifice.

172. How in the twelve year-long sacrifice (King) Aila
engaged in disputation and scuffle and was slain by the sages of
Naimisa.®

1. An ancient Danava king, son of Ka^yapa and Danu (AfdA. >fdnti
227. 50). Ugrasena, maternal grandfather of Kr§]pa, was regarded as his in¬
carnation (id. Adi. 67, 12-13).

2. Itifra Gh. 91 shows that this Kalipa was in the Himalayas
where Pururavas honey-mooned with the divine nymph Urvai i. It is supposed
that Maru and Devapi, the last kings of Solar and Lunar dynasties, wait there
as ascetics for re-establishing their kingdoms after Kali Age. It u located
somewhere near Badarikdirama — ^De, p. 74.

3. The death of Purflravas in his attempt to seize the gold vessels of the
Naimi9iranya sacrificers is recorded in M6A. Adi 75. 20-22, Bd. P. I. 1. 2.
17-23. For details vide Bd. P., VoL I, pp. 24-25, footnote.

1. 173-181

173. How they created Ayus, son o^ Aila, from within the
Arani^, concluded the sacrifice and served Ayus.

1 74. O excellent Brahmanas, all this has been described
as it happened. The knowledge of worldly affairs of the sages
is indeed great.

175. This Purana, (which is) conducive to excellent
knowledge, had formerly been narrated by Brahma. The in¬
carnation of Rudra for the welfare of the Brahmanas ( has been
mentioned).

1 76. So also the (Pa^upata) Yoga of Siva® and the regions
sacred to him have been glorified. How lord Siva became blue-
throated and how he manifested in the linga-form® has also been
described.

177. All this was mentioned to the Brahmanas by Vayu
who propounded Brahman. The recital of this Purana,
listening to this Purana and committing it to memory in
particular, is conducive to wealth, fame and longevity. It is
holy and it dispels sins.

1 78. Now it is going to be narrated in the above order.
Even lengthy narrations, if stated in a brief form, are grasped
with ease. And hence the above summary. What has been in¬
dicated above in brief will be narrated in detail by me below.

1 79. Even he who, with the composure of mind, studies
this first section would have understood the whole of this Purana.
There is no doubt in this.

180-181. A Brahmana, who may know the four Vedas with
the Angas and Upani$ads, cannot really be regarded as having
attained proficiency, if he has not thoroughly known the Puranas
also. He should re-inforce the Veda with the Itihasa and
Pura^ia. The Veda is afraid of him who is deficient in tradition,
thinking ‘he will hurt me.*

1. According to Mbh. Adi. 75.24 Ayu was the son of Pururavas and
Urvaii and was not created out of Arapi (the wooden piece for igniting fire
by attrition) as stated here. Va. P. injra 1. 2. 2 confirms Mbh. above.

2. Vidt infra Part I, Ghs. 11, 14 and 15.

3. Vide iifra Part I, Gha. 54 and 55.

Vdyti Purina

182. Reciting (frequently this chapter which has been
told by Brahma himself, one will be liberated even if he be
involved in mishaps and will attain the goal of his desire.

183. This is called Purana because it breathes (exists)
from earliest times.^ Even he who understands the etymological
interpretation of this would be liberated from all sins.

184. Narayana (Lord Visnu) pervades the entire universe
and its functions. Lord Siva is the creator of the creator of that
universe.

185. Hence listen to this gist. Lord Siva is the supreme
deity of this Purana. * At the time of evolution he creates the
universe. At the time of dissolution he withdraws it into himself.

CHAPTER TWO

A Sacrificial Session of Twelve Tears

1-2. The sages who were rich in religious austerities (or
who considered religious austerities as their wealth) spoke to
Suta again : “Where did the Sattra (sacrificial session) of those
sages of miraculous deeds take place? How long did it last?
How did it function? How did Vayu (the Wind-god happen to)
recoimt the Purana to them?

3. Please narrate this in details as we arc extremely eager
to hear this.” Thus urged, Suta spoke (the following) auspicious
words in reply.

Suta said :

4. Listen where the wise sages performed the excellent
Sattra, how long it continued and how it was accomplished.

1. A popular etymology of ‘Paretic*.

2. Hence Va. F. is regarded as a iSaiva Purana.

2.5-14

5. They performed it where, of yore, the creator of the
universe desirous of creating the universe, performed the holy
Sattra for a thousand years.

6. In that Sattra^ Tapa was the householder (performing
the sacrifice) ; god Brahma assumed the office of the priest
designated as ‘Brahma.* Ila had the status of the consort (of
the performer of sacrifice) . The intelligent Mrtyu (god of
death) of great splendour performed the Sdmitra rite (of killing
the sacrificial animal) in that sacrifice of those noble souls.

7. The sages performed the sacrifice for a thousand years
in the place where the rim of the revolving Dliarma-cakra (the
wheel of righteousness) was shattered. Thanks to that event,
that place, sanctified by the sages, became famous as Naimisa.

8. It is the place where the holy river Gomati, worshipped
by Siddhas and Caranas, flows. There, Rohini gave birth to
Budlia by Soma.

9. Where iSakti, the eldest son of Vasi§tha, was born;
where Arundhati gave birth to a hundred sons of excellent
brilliance.

10. Where king Kalmasapada was cursed by Sakti and
where the enmity between Visvamitra and Vasistha had cropped
up.

1 1 . Where sage Paralara was born of Adjrsyanti. Even as
he was born, the mortification of Vasistha^ was brought
about.

12. There, at Naimi§a, the expounders of the Vedas per¬
formed the sacrificial session. Since they performed the sacrifice
at Naimisa, they were called Naimiseyas.

13. It was while the valiant king Pururavas was ruling
over the earth that the sages performed the Sattra for twelve
years.

1 4. We have heard that though Pururavas enjoyed the
eighteen continents, surrounded by the oceans, he was never
content due to his covetousness for hoarding precious stones.

1 . Parana, while in inother*s womb for twelve years, became such a
great Vedic scholar {Mbh. Adi 176. 12-15).

Vdj>u Purdfjta

15. Urged by Devahuti, Urvafi loved him. Accompanied
by this celestial damsel, the king desired to perform a
sacrifice.

16. It was during his reign that the Naimiseyas performed
the Sattra. The highly refulgent foetus which Gahga con¬
ceived from the Fire-god, was deposited on the mountain and it
was transformed into gold.

1 7. Then, for promoting the welfare of the world, god
Visvakarma, of his own accord, made of gold, the sacrihcial
hall (lit. the enclosure for the sacrifice) of those noble-souled
sages.

18. Bfhaspati (the preceptor of gods was) there among
the (sages) of incomparable brilliance. During the course
of hunting, Pururavas, the son of 11a, happened to visit that
place.

19. On seeing that great w'ondcrful sacrificial hall of gold,
his faculty of judgement (wisdom) was overwhelmed by covet¬
ousness and he tried to seize it.

20. Thereupon, the Naimi§eyas got extremely infuriated.
Urged by fate, they killed him towards the close of the night
with adamantised Kusa grass.^

2 1 . Pounded by the adamant-like Kusa grass, the king
cast off his mortal body. The sages made his son, born of
Urva^i, the ruler of the Earth.

22. This king (Ayu) was the noble-souled father of
Nahusa. He was virtuous and devoted to religion, and he be¬
haved well with the sages. The health of that excellent person
was very fine and he enjoyed a long life.

23. After mollifying the king (Ayu) , the sages who were
excellent among those who know Brahman, resumed their
Sattra duly for increasing their religious merit.

24. That Sattra of those noble sages became as wonderful
as that of the creators (of the universe) which they undertook
before, with a view to create the universe.

1 . The greed of Pururavas and his consequent death at the hands of
sages is recorded in Mbh. Adi 75. 20-23. Vide Bd. P. Ir. 1 . 2. 20-23 and p. 24
note 1 on it.

2.25-34

25. The Sattra was attended by Vaikhanasas, the friendly
Valakhilyas, Maricikas and other sages who were as brilliant as
the sun and fire.

26. It was attended by Pitys, Devas, Apsaras-s, Siddhas,
Gandharvas, Nagas, and Garanas. It was equipped with the
auspicious requisites in the same manner as the assembly hall
of Indra by means of all these.

27. They worshipped the Devas through hymns, Sattra-
chants and Gra^-incantations. They worshipped the Pitrs with
the rites befitting their status. They worshipped the Gandharvas
and others according to their respective position in the prescribed
wav.

28. The Gandharvas sang Saman hymns; the Apsaras-s
danced. They were desirous of propitiating (the invitees) in
this rite.

29. The sages uttered auspicious words full of graceful ex¬
pressions. Those who were versed in the philosophy of the
mantras argued with one another.

30. Some disputants overcame their adversaries by falla¬
cious arguments. The sages there were learned men, well-
versed in the Sarhkhya and Nyaya school of philosophy.

31. Brahmaraksasas did not perpetrate any foul deeds; nor
were there the Daityas who destroy the sacrifice, nor the
Asuras who plunder it.

32. There was no need for expiation or imprecation. By
the combination of (steady) activity, intellect and efiiciency, the
injunctions were carried out.

33. In this manner the intelligent sages performed the
Sattra of twelve years ’ duration. Bhfgu and other wise sages
performed the Jyoti stoma sacrifices separately. They paid ten
thousand (coins) as fee to those returning priests.

34. After concluding the sacrifice, O Brahmanas, they asked
the great lord Vayu of noble soul what I have been asked by
you. Urged to describe the various dynasties of Kings, the lord
spoke to them.*'

1. V&yu (the Wind-god) is the earlier interlocutor than the traditional
SQta. CS.Bd.P. I. 1.2. 36-48.

Vdjyu Purd^a

35. He (Vayu) was a disciple of Brahma. He could see
everything directly. He had perfect control over his senses. He
was endowed with the eight supernatural powers like Anirnd smd
others.

36. He sustains all the worlds with their special characteri¬
stics of the non<human (and human) species. He perpetually
flows through his seven courses (regions) as arranged.

37. The forty-nine Maruts arranged in seven groups of
seven were stationed invariably in his jurisdiction. He is very
powerful who could make the assemblage of three kinds of
living beings. He could make embodied beings sustain through
Tejas (fire) .

38. He sustains bodies of living beings urging them with
his five-fold activities and through the organs of sensation and
activity.

39. It has been said by the learned that his source of origin
was ether, attributes were sound and touch and that he was the
origin of fire.

40. Lord Vayu is the extremely active presiding deity
called Vatarani. He was expert in the science of language.

41. He was adept in ancient (Purana) tradition. By means
of sweet words full of Puranic contents he could delight the
learned sages.

CHAPTER THREE
Origin of Creation

Suta said :

1 . Obeisance to the great God (Siva) of supreme power
and activity, the prominent one among gods, whose intelligence
and brilliance is immeasurable. Salute to him of the brilliance
of thousands of suns and fire. Hail to the creator and annihilator
of the universe 1

3.2-10

2-5. I shall narrate the story that wards off the evil of the
Kali age, after bowing to the Prajapatis bowed to by all the
world, to great Lords like the self-born god Brahma, Rudra
and other deities, (to) Bhrgu, Marlci, Paramesthin, Manu, (to)
Rajas, Tamas (and Sattva) , to Dharma, Kasyapa, Vasi§{ha,
Daksa, Atri, Pulastya, Kardama, Ruci, Vivasvat, Kratu, (to)
the Patriarch sage Ahgiras, Pulaha, Cukrodhana and the group
of twenty-one ordered to carry out their duty of increasing the
subjects (human beings) and to those ancient, eternal sages who
are accompanied by their attendants.^ I bow to the sages, the
leaders of whom are Brhaspati and U sanas who shine by their
firmness and fortitude. I bow to those merciful sages of auspi¬
cious conduct and penance.

6. I shall describe the excellent creation of Prajapati (God
Brahma) embellished by Indra, gods, and the sages. It is
auspicious, incomparable, sinless and pleasing to the sages and
the patriarchs (Prajapatis) of great splendour.®

7. The ( Purana) story proclaimed by the Wind-god is grea¬
ter than the greatest. It describes the period from the beginning
of god Brahma’s day ; it describes the sages who have amply and
distinctly manifested the glory of their manliness and splendour.
It is spread (incorporated) in the Vedas and Smytis and illus¬
trated ( therein) as well.

8. It is highly delightful to the mind due to the precise
construction of compounds and (the use of) appropriate variety
of words. Herein is described the first activity of unmanifest
nature prompted by lord Siva.

9-10. What is mentioned as the incomprehensible cause is
Brahman which is the source of origin of the Prakrti. The
individual unit is a synthesis of Atman, the cavity of the heart,
womb, eye and the body. It is immortal and imperishable. The
semen comprises the sattvagu^a, penance and is very bright.
That incomprehensible eternal second Purusa is pervaded by
Brahma, the grandfather of the worlds.

1 . A. adds .* ManSthiea sarvSn akhildn avasthitdn
‘To all the Manus present’.

2. A. adds : ViSuddha-oig-buddhi-Sarira-Ujasdml

“Of extremely pure speech, intellect and bodily splendour”.

28 V^u Purdpa

11. By the mere mental conception of the great lord, Pra-
krti gives birth to the eight causes for increasing the continuity
of creation and to the predetermined changes in the personal
soul, it (i.e. Prakrti) being the procreator, the possessor of
Rajas in abundance, bound by the cosmic time and the limits
prescribed by the Vedas. (?)

12-14. (The Purana describes the creation of) the Dcvas,
Asuras, mountains, trees, oceans,^ Manus, Patriarchs (Prajapatis),
sages, Pitrs, twice-born castes, Pisacas,Yaksas, Nagas, Rak§asas,
stars, planets, constellations of stars, the sun, the night-prowling
demons, months, seasons, years, nights, days, space, time, Yugas,
Aj/anas, medicinal and forest herbs, creepers, aquatic beings,
Apsaras-s, animals, lightning, rivers, clouds, birds etc. In fact
whatever is subtle, whatever is on the earth, whatever is stationed
in the sky, whatever is mobile or immobile, whatever has motion
and division (is mentioned in this Puraria) .

15. The science of the Vedas — Rk, Yajus, Saman, the Soma
juice, the sacrifice — whatever is made use of and desired by
Prajapati has been mentioned.

16. (So also is described ) The creation of those before that
of Vaivasvata Manu — the birth of those pious ones who arc
bowed to by the three worlds such as the lords of gods, celestial
sages, Manus and prominently intelligent (persons) who have
filled in (populated) and embellished the three worlds.

17. The rebirth of Daksa in the world of mortals by the
curse of Rudra; his residence on the Earth and the mutual curse
of Siva and Daksa^ (are mentioned).

18. The revolutions of Manvantaras, the creation and dis¬
solution of the Yugas, sages and their lineage as these happened
in the primeval Yugas and would occur onward— All this is des¬
cribed here (in this Purana) .

19. Those Vyasas who propagate the Vedas in the Dvapara
Yugas are serially described. So also the number of Kalpas,
worlds and the days of Brahma (are mentioned) .

1. A. 2uid$ : Gandharva-j/aAforaga-mdnu/dpdm/

‘Of Gandharvas, Yak^as, Nigas or reptiles and ht&nan beings'.

2. Iiifra Ch. 30. 56-67.

3.20—4.5

20. The extent of four-fold living beings, viz., birds, trees,
the sweat-born insects, and animals as also of the pious heaven-
dwellers, and of those who have gone to hell. Their extent is
given by inference.

21. The three types of dissolution, viz. absolute, ofPrakrti
(primordial nature) and periodical as also the bondage and
liberation and particularly the way of worldly existence and the
higher way are mentioned.

22. The position of the causes remaining in the state
of Prakfti (material cause) and their subsequent functioning,
have been expounded to the sages through arguments and on
the authority of sacred scriptures. O Brahmanas, whatever was
fully narrated factually is being recounted to you exactly. Please
listen.

CHAPTER FOUR
Origin of Creation [continued)

1 . On hearing that, all the sages of the Naimisa forest re¬
plied to Suta with eyes excited with curiosity.

2. “You, sir, arc an expert in the knowledge of different
dynasties and families as you have inherited it directly from
Vyasa. Hence, please describe to us entirely the creation (etc.)
of this world.

3. We wish to know the detailed ^ who' (lit. the genea¬
logies) of them all, and also the diverse creation of the ancient
sages, as also the primeval creation of Prajapati”.

4. On being repeatedly requested by them the noble-
souled Lomahar^a^a, the most excellent among the good, narrat¬
ed everything in detail and in due order.

Lomaharfa^a said :

5. The story that you have asked me to narrate is divine,
charming, meaningful and destructive of sins. What is being

30 Vdjfu Purd^a

related by me is wonderful, full of deep meaning and in conson¬
ance with the Vedas.

6-7. He who retains this in memory, or listens to it cons¬
tantly or narrates it to Brahmanas and to recluses in
particular, with pious mind and self-restraint, on festive
occasions (or important lunar days) in holy centres and
temples, enjoys a long life. By proclaiming this Purana, he up¬
holds his family and is honoured in the heaven.

8. Understand as the Purana consisting of extensive sections
is being recited by me word by word as it was heard (by me) .
It will increase the fime of you all.

9. The glorification of all meritorious persons of well-esta¬
blished fame is conducive to wealth, reputation, heavenly plea¬
sure, destruction of foes and longevity.

10. Creation (of the universe, its) dissolution and re-crea¬
tion, genealogy of kings, Manvantaras and the description of the
families of sages — these five constitute the characteristics of a
Purana.i

11. I shall (now) recount in details the Purana that was
narrated by the Wind-god and is on a par with the Vedas. (I
shall narrate the traditional history of) the Kalpa which is
purer than any other Kalpas and is positively purer than other
holy things.

12. The first section (pada) called Prakriya consists of the
following ; The Origin, dissolution, re-creation and susten¬
ance of the world.

1 3. The other sections constitute the Introductory ( Upodg-

hdta)y Anusanga (the central) and ( the conclusion) .

The Purana is conducive to virtue, fame and longevity. It dis¬
pels all sins.

1. This verse enumerating the five characteristics of aPuraciais common
to most Puranas, e.g. A. P. 1-14, Bd. P. I. 1.37b-38, Bs. P. I. 2. 4-5, Bv. P.
IV. 133. 6, GP. I. 215. 14, KP. I. 1. 12, SK. P. Vir.2. 84 and others. Amara
Siihha (5th cent. A. D.) has recorded this verse in Antara Koia I. 6. 5. But
**The Purana Texts that have come down to U8 hardly conform to this defini¬
tion*' {The Hist, end Culture of the Indian People, Vol. Ill, p. 292). For the appli¬
cation of this definition to the present text vide Introduction.

4.14-20

14. Thus the four sections^ are briefly mentioned by me. I
shall describe these in detail in due order.

15-16. After making obeisance to the self-born god Brahma,
Hiranyagarbha (a golden-fetus, born of golden egg) , who is the
lord, is the first and the last Purusa, who is the distinguished
and superior Atman of the subjects and who governs the worlds,
I shall relate in details the excellent creation without leaving
anything in doubt. The creation starts with the principle
of and ends with ( the gross body).* It is describ¬
ed in diversity of forms and characteristics with the five dimen¬
sions and six (dividing?) systems. It is presided over by
Purusa.

17. The umnanifest primary cause is of the nature of Sat
(exislent) and Asat (non-existent). It is eternal. Those who
meditate on the Reality call it Pradhdna and Prakrli.

18. It is devoid of smell, colour, taste, sound and touch.
It is unborn, steady, imperishable, eternal and stationed in its
own Atman.

19. It is the origin of the universe. It is the great Being,
the great Brahman, the eternal. It is unmanifest and is indeed
the extension of all elements.

20. It is beginningless, endless, unborn, subtle, possessed
of three attributes. It is the source and the immutable one. This
timeless (lit. not belonging to the present) , incomprehensible,
Brahman was in the beginning.

1. The division of Parana texts into four Padas (as in vv. 12-14.) viz. ;
(1) Prakriya, (2) Anujanga, (3) Upodghiita and (4) Upasaihliarais older
than the Pafica-lakfOina definition. Bd. P. is also divided into similar Padas.

2. Puranas have accepted tlie Sahkhya theory of the evolution of the
universe. Compare the evolution as given in AP. 17.2-16, Bd. P. I.13.5fF,
Bh. P. III.20. 12-53, KP.I.2.3ff, VP. 1.3.1-45. Mahadadyam viie^antam is ano¬
ther common expression to state the evolution in a nutshell.

In this expression Vise$a indicates the differentiation amongst the five
elements on the grossest plane of matter (vide V. S. Agrawala, Mt.P. — A
Study, pp. 41-43). See w. 61-62 below.

The Sankhya in this text is influenced by Vedanta; see the description
the Brahman in vv. 18-20 below.

Fdyu Purdpa

21-22. All this universe which was enveloped# in darkness,
was pervaded by the Atman when the Gunas were in equili¬
brium. But at the time of creation Tamas reached a subsi¬
diary state. The principle of Mahat appeared, due to the subsi¬
diary state of Pradhana, since it was presided over by the in¬
dividual soul.

23. It was enveloped by the subtle and unmanifest princi¬
ple of Mahaty which when Sattva becomes predominant,
illuminates only Sattva. Tlie mind should be understood as the
Mahat because the mind is its cause.

24. It is born of the subtle mind, presided over by the in¬
telligent consciousness. Dharma etc. and their various forms are
the causes of the ingredients of creation. When urged by desire
to create, the principle of Mahat performs the creation.

25. The terms Manas, Mahat, Mati, Brahma, Pufjt, Buddhi,
Khydti, livara, Prajnd, Citi, Smrti, Sarhvit, and Vipura arc synony¬
mous,^ so say the learned people.

26. Since it conceives of the fruit of the activities that
multiply in a subtle way, it is called Manas.

27. It is termed as Mahat because it is born ahead of all the
principles and is greater in dimension than other principles and
attributes.

28. It is called Mtzfi because it bears (comprehends) the
measure, thinks of the division and is considered to be the
Purusa in view of its relationship in enjoyment.

29. It is (etymologically) designated as Brahman be¬
cause of its bigness and because it creates the beings and lifts
them up from their resting place, the cosmic water.

30. It is called because it fills all the bodies by con¬
ferring benefits and makes them endowed with predetermined
elements.

31. 1 1 is called Buddhi because through this principle, Puru§a
discriminates between the wholesome and the unwholesome and
makes him advise others too.

1. Tnis tendency towards synthesis or Samanoaya<d different schools of
thought is found in other Pur&nas irre^ective of their classification as Saiva
or Vaifnava. The etymologies of these terms in vv. 2^-39 are populist.

4.32-45

32. It is called Khydti because re-enjoyment is felt in the
awareness of this principle when (real) enjoyment is based on
knowledge.

33. It is proclaimed by its attributes and is known by differ¬
ent names. Hence Khydti has been the epithet of Mahat.

34. Since it knows everything directly, it is called the noble-
souled lioara. It is called Prajnd because organs of perception
are born of it.

35. It is called Citi because it collects the forms, knowledge
etc. and the fruits of sacrificial rites for enjoyment.

36. It is declared as Smrti because it is mindful of all acti¬
vities and affects present, past and future.

37. It is called Sarhvit (derived either from '\/vid or
■\/vind) as it obtains complete knowledge and hence its greatness.

38. It exists in everything and everything exists in it. Hence
it is termed as Sarhvit by the ones possessing higher intelligence.

39. That receptacle of knowledge, (the omniscient) lord,
proclaimed that knowledge arises from knowledge. Mahat h
called Vipura by the learned because the Dvandvas (mutually
clashing pairs) are covered by it.

40. Because of its being absolute controller of all worlds,
it is called Isvarcm. It is called Brahman because of its bigness.
It hBhava because of its existence.

41. It is called Ka (Prajapati) because of its knowledge of
the physical body and of the soul also, due to its being absolutely
one. It is Purusa because it lies in the body. It is Svayarhhhu
because it is self-born and because it exists from the beginning.

42. The first excellent Tattva ( Mahat) has been thus explain¬
ed through synonymous words by the knowers of truth and those
who meditate on reality.

43. Urged by the desire for creation, Ma/tai performs crea¬
tion. Its two-fold activities are conception and exertion.

44. Dhanna and other principles are the ingredients of
creation. Mahat is three-fold by virtue of the three gutjias, viz.
sattva^ rajas and tamas.

45. From Mahat of threefold Gunas, is born Ego when the
rajoguifa is predominant. The creation of Ego is secondary'
and is enveloped by Mahat.

Vdj^u Pwrdna

46. Thereafter, when the (cosmic) Ego is dominated by
iamas-guna, the primary subtle element is born of the Ego char¬
acterized by tamas.

47. Ether is a perforated (void) extensive expanse and
is characterized by the subtle element called sound and is again
enveloped by the cosmic Ego {Bhutadi) ,

48. It is reported that ether characterised by the subtle
element sound created the subtle element touch. The Ego under¬
going a change created the subtle element sound.

49. Wind grows powerful and is regarded as having the
quality of touch. The powerful air is born of the subtle element
of touch. Ether characterised by its subtle element of sound
enveloped the subtle element of touch.

50. Water (consisting) of the subtle clement of taste is
enveloped by the subtle element of colour. Water effecting
a change in the subtle clement of taste created the subtle
element of smell.

51 . Formation of components takes place from that quality.
With its particular ‘smell’, water with its subtle element of
taste covered ( the earth) consisting of the subtle element of
smell.

52. The subtle elements are so called because they have
specialities. This is their special characteristic. They are also
called Avi$esas because they express non-distinguishing charac¬
ters. 7’hey are further called AviSesas because they are non-
quiescent, non-vehement and non-intelligent.

53. This creation of gross and subtle elements should be
known ( on the basis) of reciprocal activities. From the Vaikdrika
type of ego which is generated by Satlva gurjta and is sdttvika
by nature, the Vaikdrika type of creation simultaneously takes
place.

54. The five organs of knowledge and the five organs of
action constitute the ten efficient organs. These constitute
ten (presiding) deities. The eleventh is mind. (Thus) the
Vaikdrika gods are eleven (in number) .

55. Ear, skin, eye, tongue and the fifths nose are the cogni¬
tive organs for knowing sound etc.

4.56-66

56. Legs, anus, organ of generation, hands and the
tenth organ speech are the organs of action. Their functions
are movement, evacuation, pleasure seeking, manual work and
speech.

57. Ether, the subtle element of which is sound, penetrates
the subtle element of touch. Therefore, air consists of two
attributes: sound and touch.

58. When the two attributes, viz. sound and touch penet¬
rate the quality, ‘colour*, fire becomes endowed with three
attributes, viz. sound, touch and colour.

59. Along with the (qualities) of sound, touch and
colour it penetrated the subtle element of taste. Therefrom
water characterised by taste should be known to possess four
attributes.

60. The subtle clement of smell entered them along
with sound, touch and colour. Then (water) in conjunction
with the subtle element of smell produces earth.
Among all gross elements, earth alone possesses five attri¬
butes.

61. The gross elements arc called Vihsas because they are
quiescent, terrific and non-intelligent. These sustain one another
because they penetrate one another.

62. Within earth is this entire cosmos surrounded
firmly by Lokaloka. The Visesas are perceivable by the sense
organs and are limited ( as they are fixed and determined) .

63. The later elements attain the attributes of the former
ones. Whatever characteristic is retained for a particular period
is called guna (quality) for that period.

64. Having sensed smell from fire, some, out of ignorance,
(may believe it) as emanating from air. It should be known
that it (smell) is only in earth (i.e. it is the exclusive quality
of earth). And they ( the particles of earth) take resort to (i.e.
are found in) air (hence its smell).

65-66. These seven extremely powerful but disparate ele¬
ments were unable to create the subjects (beings) separately,
without all of them being conjoined. When those great-souled
(powerful) ones beginning with Mahat and ending with ViSe^as

ViSjfu Purdpa

come together, they are presided over by Puru§a and with the
blessing of the unmanifest, they create the cosmic egg.

67. Like a bubble out of water, the egg was born (sudden¬
ly) all at a time from Vi^csas. What was the vast mass of water
therein performed the work of Brahma.

68. The Kselrajna designated as Brahma (the cosmic prin¬
ciple of activity) woke up in the egg of Prakrti. He is verily
the first embodied being. He is called Purusa.

69. He is the first creator of living beings. He existed in
the very beginning manifesting himself as the four-faced
Hiranyagarbha. In the primary and the secondary creation, the
Ksetrajna is termed Brahma.

70. Living beings arc created along with the sense-
organs which they give up at the time of dissolution. Living
beings resort to bodies again in the transitional periods charac¬
terized by non-aggregation.

71. The golden Meru is the foetus of that great-souled
one. The oceans constitute the embryonic liquid and the moun¬
tains, the embryonic membrane and the bones.

72. The seven worlds and this earth with the seven conti¬
nents and seven oceans lie witliin the cosmic egg.

73. Within it are all these worlds along with thousands of
very great mounts and rivers, nay, the very universe itself.

74. The moon, the sun, along with the stars, planets, the
air, the Lokaloka mountain and whatever exists is included
(i.c. present) in the cosmic egg.

75. The cosmic egg is enveloped externally by waters ten
times its size.^ The waters are externally surrounded by fire ten
times their size.

76. Fire is externally enveloped by air ten times its size.
The air is surrounded externally by ether ten times its size.

77. The air is enveloped by the ether. The ether is en¬
circled by the cosmic Ego, The Ego is surrounded by Mahat
(intellect) and Mahat (intellect) is surrounded by the unmani¬
fest. The cosmic egg is thus surrounded by the seven coverings
created by Prakrti.

1. The theory of seven sheaths protecting the^ Cosmic Egg is another
popular Puri^ic concept. Compare KP. I. 4. 42-45, Bd. P. I. 1. 3. 32 S-

4.78—5.6

78. These eight Prakrtis abide thus covering up mutually.
Abiding at the time of creation, they swallow up one another
(at the time of dissolution).

79. Thus generated mutually, they sustain one another as
the sustaincr and the sustained in their primary and secondary
relationship.

80. The unmanifcst (unconscious principle) is called
Ksetra and Brahma (the conscious principle) is called Ksetrajha.
Thus the creation of Prakrti is presided over by Ksetrajha. It
existed in the beginning without intellect. It appeared all of a
sudden like lightning.

81. He who understands factually the manifestation of
Brahma, becomes endowed with fame, longevity, wealth and
progeny.

82. Even if a man has renounced desires, he becomes pure-
souled and attains his goal. By listening to this Purana every¬
day one can attain pleasure and welfare.

CHAPTER FIVE
The Origin of Creation

Lomaliarsarui continued :

1 . O Brahmanas, the period of time calculated by me for
the creation (of the universe) should be known as one day of
the supreme Lord.

2. The night of the great Lord should also be known as
entirely of the same duration. The period of creation is his
day and the period of dissolution is called his night.

3. It is held that he (Brahma) has only the day and no
night. But such assumption is made just for the benefit of the
world.

4-6. The subjects, the patriarchs, the seers ofVedic Man¬
tras along with ascetics, eternally youthful sages like Sanat-

VSjm Purdpa

kum&ra and others along with those who have a'ttained salva¬
tion, the sense-organs and their objects, the subtle elements, as
well as the intellect and the mind — all these stay during the
day of the Lord Supreme ; they are dissolved at the end of his
day; at the end of the night, there is creation of the universe.

7. When the quality Saflva stays in itself and when the
secondary creation is withdrawn, both Pradhana and Purusa
become similar (i.e. inactive).

8. The qualities Tamas and Sattva stay in a state of
equilibrium. When there is equilibrium in the qualities
mutually, it should be known as dissolution; when there is
disequilibrium of the gunasy it is called creation (i.e. creation
takes place) .

9. Just as oil abides in the gingelly seeds or ghee in
milk, so does the quality Rajas stay unmanifest in Sattva and
Tamas.

10. After remaining quiescent throughout the great night
of the Lord, the creation of Prakfti begins anew at day¬
break.

1 1 . Entering the cosmic Egg, the great god caused, by his
supreme Yoga, agitation in Pradhana and Puru§a.^

12. From Pradhana that was being agitated, Rajas was
produced. It is Rajas that causes the activity even as water
causes the activity in the seeds.

13. The disequilibrium of qualities having taken effect
the presiding (deities) are begotten. The three gods were creat¬
ed while the gunas were being agitated. Those embodied gods,
the souls abiding in all who have taken resort are extremely
hidden.

14. Ths: Rajas quality became Brahma, Tamas y Fire and
Sattoa becomes Vi§nu. Brahma, the illuminator of Rajasy

1. Ksobha ‘agitation* is a process of contraction and expansion which is
cyclic. It is called *5!timaflcana-Pr<u2r<z(ta' in i^at. £r. 8^ 1. 4^10 and *Safdioco
Viidsa’ in KP. I. 4. 15.

5 15-22

stays in the capacity of creator.^

15. Fire, the illuminator of Tamas, abides in the capacity
of Kala. Vi§nu, the illuminator of Sattva, remains indifferent.

16. These alone are the three gods* and the three fires.
They are mutually dependent, devoted and faithful to one an¬
other.

17. They function jointly, sustain one another; they
are ever in association with one another. They subsist on one
another. There is no separation among them even for a moment.
They do not leave off one another.

18. Ilvara is the highest deity. Visnu is greater than
Mahat. Brahma, with dominant Rajas, functions for the purpose
of creation. Purusa is known as Para (the supreme) and
Prakrtias Para (great).

19. He (Brahma) functions on being presided over by
Mahesvara and being urged all round. Mahat and other
(creations of Prukrti) long stationed in their respective objects
due to attachment, function thereafter.

20. Due to the disequilibrium of the qualities, Pradhdna
begins to function at the time of creation. Prom Pra^dm, which
is of the nature of 5^; and Asat, presided over by Isvara, the pair
Brahma and Buddhi (cosmic intelligence) are boi n simultaneously.

21. Then tlie Aj'g/rajnrt termed Brahma, of the nature of
Tamas and thj unmanifcst, manifests himself in the beginning,
fully equipped with sense-organs for all activities.

22. He, the unmanifest endowed with intellect shines forth
with brilliance. He is verily the first embodied being abiding in
the capacity of a cause.

I . Puranic writers identify Gui^as with the triad of gods Brahma, Vi?iju
and Rudra (cf. Bd. P. T. 1. 4-6 and my note on it), LP. I. 70. 77-78. In our
text Agni represents Tomas Gu^a. But since Vedic times Rudra is identified
with Agni, e.g. 1) Tvam agne Rudro asuro maho divabj — RV. II. 1. 6, TS.
1.3.14.1; 2) Tasmai Rudr&ya namo astvagnayel — A. V. (Atharva Veda) VII.
87. 1.

Puraoa writers have accepted the Sankhya theory of cosmic evolution but
they have added 1 ^vara or a supreme deity and have given a popular garb to
this evolution for mass education.

•F. L. Vedah ‘The Vedas’.

Vdj>u Purdna

23. He is equipped with unobstructable knowledge and
supreme lordship. He is endowed with unobstructed dharma and
detachment.

24. The knowledge, characterised by detachment, of that
lord is unimpeded. The intellect of Brahma identifying liimsclf
with that Lord, is affected hy Dharma and AiSvaryn (supremacy) .

25. Whatever he wishes mentally is created out of the un¬
manifest naturally, due to its being controlled, due to absence
of attributes (?) and due to his being the lord of Devas.

26. In the capacity of Brahma, he becomes the four-faced
creator; in the capacity of Kala, he is the destroyer; in the
capacity of Purusa (Visnu) he is the thousand-headed lord.
These are the three states of the self-born God.^

27. In the capacity of Brahma, the creator, he possesses
and predominantly ; as destroyer (of the universe).

Rajas and Tamas predominantly; and as Puru§a (Visnu),
Sattva exclusively. Thus is the state or course of attributes
of the self-born Lord.

28. In the capacity of Brahma he creates; in the capacity
of Kala he withdraws (destroys) the worlds; in the capacity of
Puru§a he remains unconcerned. These three are the states of
the Lord of subjects.

29. Brahma has the lustre of the interior of a lotus. Kala
has the lustre of collyrium. Purusa is lotus-eyed. Thus is the
form of the supreme soul.

30. The Lord of Yogas who out of sportiveness has differ¬
ent creations, activities, forms, names and functions, creates
and effects changes in (different) bodies.

31. Since he functions in the world in three ways, he is
called Trigum. Since he is divided into four he is glorified as
Caturvyuha (having four manifestations).

1. Gf. Bd. P. 1. i. 4. 18, KP. I. 2. 91-92. There, the Reality or supreme
God is Mahadeva while in VP. 1.2.70, it is Vis^u — a difference in nomencla¬
ture only. Our author emphasizes that this supreme god assumes three forms
for the creation etc. of the universe.

5.32-42

32. He is called Atmari}- because whatever he attains
{Apnoti), takes up [Adatte) and exists {Asti) for the (enjoyment
of) objects, that is his permanent being.

33. He is called because he goes everywhere. He is
Vifiiu because he pervades everything. He has the lordship
over everything. He is the lord of physical body etc.

34. He is Bhagavan because there are such (excellences) in
him. He isi^^j^a (lord of passion) because he controls passion.
He is Para (Supreme) because he is the cosmic being. He is
Om because he protects (all).

35. He is Sarvajna (omniscient) because he knows every¬
thing. He is Sarva because everything originates from him. As
men emerge from him, he is known as Ndrdyaf}a.

36. He divides his self into three and acts on the three
worlds. He creates, surveys (protects) and devours through the
three activities. In the beginning Hiranyagarbha manifested
himself as four-faced lord.

37. Because he is first to manifest he is called the first god.
He is called Aja because he is not born (is self-existent) . Since
he protects the subjects, he is called Prajdpati.

38. He is called Mahadeva because he is the greatest deity
among Devas. He is livara because he is the lord of worlds and
because he is not subject to other’s control.

39. He is called Brahma due to his bigness. He is called
Bhula because of his (eternal) existence. He is Ksetrajna because
he knows the unmauifest cosmic nature. He is Vibku because
he is omnipresent.

40. Because he lies in the subtle body (called Pur) he is
called Purusa. He is called Smyaiiibhu because he is not pro¬
created and because he exists before the creation.

41-42. He is called Tajha because worship or sacrifice is
offered to him. He is Kavi because he is omniscient. He is

1. The author is fond of derivations. Some of them are grammatically
correct, some ingenious, but most of them are popular. Thus here Atman is
derived from ^/dPf “^ad, and ■y/ as. Some others trace it to -s/an ‘to breath’,
y/at *to move*, ‘to blow* (MW. 135 a).

Vqyu Purdna

AVama^ because he is worthy of being approached afld due to
his patronage of castes, he is called Adilya^ Kapila^ Agraja^ and
Agni. His womb was gold and he was born of golden womb, so
he is called Hiranyagarbha in this Pura,na.

43. Even in hundreds of years, it is impossible to calculate
the number of years that have elapsed since the self-born was
manifested.

44. The time that has elapsed, the number of Kalpas that
have passed after he had manifested is called Para. That much
of time still remains for him. At its close, the subsidiary creation
is to take place.

45. Crores and crores of Kalpas have already passed. Yet
so many more still remain.

46. The Kalpa that is current now, O Brahmanas, is called
Varaha. That is the first of the Kalpas now current.

47-50. It will have fourteen Manus, beginning with
Svayathbhuva and including those of the past, present and the
future. By these rulers of men, this earth including the seven
continents is to be protected along with the subjects, by means
of penance. Now listen in detail. Through (the description of)
one Manvantara, all the future Manvantaras, and through (the
account of) one Kalpa all the past and future Kalpas (are des¬
cribed).^ The future Kalpas along with the futurities and
dynasties should be inferred by the intelligent one (on the
basis of) the past Kalpas.

CHAPTER SIX
The Origin of Creation ( Continued)

Suta said:

1 -3. Water originated from fire. When the earth was des¬
troyed in the fire and everything merged within (the water),

1. CT. DhStS yadiSpOrvam akalpayati ^

This is a strong popular belief shared by all Pur&na writers.

6.4-9

when, therefore, the mobile and immobile beings were also des¬
troyed, nothing could be known (seen) in that vast ocean of
water^. Then Brahma, called Narayana, lord Brahma of thou¬
sand eyes, thousand legs and thousand heads, the Purusa who
is golden in complexion beyond the ken of sense organs, slept
in that water.

4. Due to the preponderance of Sattva, he woke up and he
beheld that the world was a void. About Narayana they cite
this verse.

5. We have heard the epithet of waters, that waters are
called Nara, and that they are minute or subtle bodies. Since
he lies in waters, he is therefore called Niirayana.®

6. Having spent the whole period of night equal to a
thousand yugas, at the close of the night, he assumed Brahma-
hood for the purpose of creation.

7. Braluna assumed the form of Vayu® and moved about
in the water like a glow-worm at night during the rainy sea¬
son.

8-9. Then having come to know delinitely that the earth
lic.s submerged in those waters and being convinced about it by

1. Ekarftfiva, ‘the primeval watery flood’ expresses the infinite unmanifest
cause of the universe. Nilakantlia on HV. P. 3. 9. 1-4 calls it the Kdraifa
Brahman from which all life comes into being. Puniijas believe in this doctrine
and use Mahdr^ava, agddha, stabdha, salila fHV. 3. 10. 1), Tugdnta-toya
‘Water flood at the end ofYuga’ (Bh. P. Ill- 8. 23) as synonyms for Ekdr^uiva.
This doctrine is very old and Brahma-Vddins (expounders of Vedas) have
elaborated it to explain the process of creation and dissolution (VP. 1.
2. 22).

2. The usual derivation of Narayana in other Purapas also. But Bd. P.
I. 4. 27 traces it to Nara : Brahma causes the sleep (i.e. perfect rest) of Naras
(men), hence he is remembered as Narayana.

nardffdth svdpanam brahma
tasmdn ndrdyapah smtiabll

3. The belief regarding the assumption of the form of Vayu for reconnais¬
sance before assuming the form of a boar, to lift up the earth, is as old as
Tait. Br. 1 . 2. 1 . 3 which says :

dpo vd idamagri salilam dslt
tamin praj^atir vdyur bhOtva acaralj
sa imdm apa^rUl
tdm vardho bhdlodhetratl

Vaj>u Purdpa

reasoning (inference), he assumed another body as in tijie previous
Kalpas for the lifting up of the earth. The noble soul then con¬
ceived mentally of a divine form.

10. Observing that the earth was overflowed with waters
on all sides, (he thought to himself) , “Oh, what great form
should I assume and uplift the earth?”

1 1. He thought of the form of a Boar^ charmingly comfor¬
table in sporting about in waters. It was unassailable by living
beings. It was of the nature of speech and was designated as
Dharma*.

12. It had a girth of ten and a height of a hundred Yojanas.
It resembled a dark blue cloud in complexion. It grunted like
the rumbling of thunder-clouds.

13. It had a huge body like a mountain. Its curved fangs
were white and sharp and terrible. The eyes were brilliant like
lightning and fire. Its lustre was like that of the sun.

14. Its shoulders were round, plump and large. It had the
lion’s valiant gait. Its buttocks were stout and lifted up
(well developed). It had auspicious characteristics. It was
charming.

15. Assuming this large immeasurable form of a boar,
Visnii entered the nether regions in order to lift up the
earth.

16. He was the guide for the propounders of the Vedas.®

1. The germ of Varaha incarnation as given above is in Tait. Br. Pur^as
have given an elaborate description of that incarnation in Bh. P. HI. 13.
17-33, Mt. P. Ois. 246-248, NP. I. 4. 1-52, Bd. P. I. 1. 5. 11-23 a number
of verses in which are common to our text.

*Brahman i.e. the Veda in Bd. P. I. i. 5-11.

2 . This beautiful description of the Boar-incarnation in Yajha terminology
is found in other Pur^as also. For example Bm. P. 213. 33-42, Bh. P. III. 13.
34-39. Writers on Smrtis, Tantra and even Sankara adopted it, c.g. Vi^
Smfti 1. 3-12, Sankara on Vifpu Sahasrandma 119 — explanation of TajddAga.

The comparison between Varaha and sacrifice {yajha) will be clear from
the following attributes of the Varaha in the text e.g. 6.16b: Agni-jihva —
Agni ( fire) is the tongue of gods. Through the fire gods eat the food ( offered
in sacrifice). A Vedic concept — Gf. RV. IV. 57. 1

darbha romS : The darbha grass spread on the altar is compared to the
shaggy hair on the body of the boar.

BrahmaSfrfob : Brahma is the knowledge of the Vedas — Naturally its
position is the highest, viz. the head. c

6.17-22

He had sacrifice for liis chest and the firealtar {citi) for his face.
The Fire was his tongue ; the Darbha-grass was his hair and
Brahma was his head. He was of great penance.

17. The day and the night constituted his eyes. The ancill-
arics of the Vedas were his ear ornaments. The Ajya (ghee offer¬
ing in sacrifice) was his nose; the sacrificial ladle was his snout.
The sound of the Saman hymns was his roaring grunt.

18. Endowed with glory as he was, he was an embodiment
of truth and dfiarma and was established in virtuous valour. He
was engaged in expiation. He was terrible. He had the huge
form with the knees of an animal.

19. His body was straightened up. The offerings of ghrta
constituted his Linga ( symbol) . The (sacrificial) spot was his
seed. He was the great medicinal herb (incarnate for curing
distress). The altar was his inner soul. Mantras were his hips.
The Soma mixed with clarified butter was his blood.

20. The Vedas were his shoulders. He had the fragrance
of sacrificial offering. The Havy a (oblations for the Devas) and
Kavya (oblations for the Pitrs) constituted his velocity. Pragvam§a^
(the room accommodating the sacrificers) w^as his body. He was
lustrous and had undergone different initiations.

21. The sacrificial fees constituted his heart. He was an all-
pervading Yogin in the form of a great Sattva. He was charm¬
ing with the sacrificial rites of Upakarman. Pravargya (a rite in
which hot milk is poured in a vessel, thus giving rise to fumes)
constituted the whorls of hair on his chest *2.

22. His gait and paths were the different Chandas. The
secret Upanisads constituted his seat. He was accompanied by
his consort Ghaya. He was lofty like a jewelled peak. Having
thus assumed the form of a sacrificial Boar, the lord entered the
waters.

1 . The body of Varaha was so big and spacious as to accommodate many
men, as Pragvathia ( the room in which tlie members of the sacrificer’s family
and friends stay) is spacious.

*read PrasargySvartabhUfaijia^ as in Bd. P. I. I. 5. 18

2. Pravargythvitta-bhufoijui^ in the text is obscure. Bd. P. I. 1. 5. 8 reads in
that context Pravargyavarta-bhufapafy which means * Pravargya were the whorls of
hair on Varaha’s chest.

Vajfu Fm&na

23-24. He, the lord of the subjects, got at the Earfli covered
with the waters. He approached and lifted it quickly. He divert¬
ed the waters of the oceans in the oceans and of the rivers in
the rivers. The lord, for the welfare of the worlds, lifted with
his curved fangs, the Earth that had gone deep into the nether
world.

25. Holding the Earth in his hands he brought it to its
place. The supporter of the Earth at first mentally supported the
earth and then released it.

26. Over the fiood of waters, the Earth floated like an
immense boat. Due to the activities of the lord, it did not
sink.

27. With a desire to set up the universe, the lord lifted up
the Earth. Then, he, the lotus-eyed lord, decided to divide
the Earth. He levelled the Earth and created the mountains on
it.

28. Formerly when the creation was burnt by the Samvar-
taka fire, all the mountains, being consumed by that fire, lay
shattered and scattered all over the earth.

29. In that Ekdmava (the ocean of cosmic waters) the
waters (solidified by cold) and collected by wind and were placed
in a scattered manner here and there (wherever they were thus
deposited) ; they became condensed into mountains.

30. Since they became motionless after being (thus) sprin¬
kled, they were known as Acalas?- Since they are endowed with
knots and joints, they were called Parvatas. Since they had
been swallowed and hidden (formerly), they were called
Giris. Since they had been collected, they were called Siloccqyas.

31. Thus after the worlds, oceans and mountains are des¬
troyed at the end of a Kalpa, the Maker (Creator) of the uni¬
verse creates them again and again, in the beginnings of the
Kalpas.

32. He again created this earth along with the ocean, seven
continents and mountains, as well as the four worlds, viz. Bhur
and others. After creating the worlds, he began the creation of
the subjects.

1. Note the Purple etymologies of acaUt, parvata^ giri.

6.33-42

33. Desirous of creating different species of subjects, the
self-born lord Brahma recreated the beings in the same form as
they had in the previous Kalpas.^

34. When he was contemplating over the creation intellec¬
tually, the dark and gloomy creation manifested itself simultane¬
ously with Pradhana. *

35. Nescience {Avidya) with five joints, viz. darkness,
delusion, super-delusion, murkiness and super-murkiness**, be¬
came manifested out of the Supreme Soul.

36. While he meditated, the creation became established in
five ways. Just as a lamp is covered up with a pot, the creation
was enveloped by darkness. Like a lamp lighted in a pitcher
illuminated within and (dark) without, it was pure but devoid
of feeling.

37. Its intellect and sense organs were concealed; it consis¬
ted of vegetation and since vegetation is declared to be primary
it was called primary creation.

38. On seeing that the creation did not multiply, Brahma
was dissatisfied and he went into contemplation.

39-40. When he contemplated thus the Tiryaksrotas (the
animal world) came into being. Since this creation proceeded
obliquely, it was called Tiryaksrotas. Predominated by Tamast
they were mainly ignorant. They took to wrong direction. They
were self-swayed and devoted to self.

41-42. The lord saw this second creation of Tiryaksrotas,
proud of themselves, conceited and divided into twenty-eight —
eleven based on the sense organs, nine of TJdaya and the eight
of Taraka and other Saktis.

1. Furanas believe that despite the annihilation of everything at the
end of a Kalpa, god Brahma recreates the universe on the model of the
previous universse. They state this succinctly as follows ; dhdta yatiidpmam
akalpqyat.

*A. reads : PradhySna-samakdlam : ‘simultaneously while he was meditat¬
ing’.

**Gom. on VP. I. 5 5 renders these as, ignorance, delusion, desire of
enjoyment, anger and fear of death.

Vayu Pur&iia

43. They were all illuminated within but covered exter¬
nally. Since their activity was oblique, they were called Tiryak-
srotas.

44. Having seen the second universe, the Tiryaksrotas, and
having observed everything of it of that designation (nature),
the Lord conceived of the (following) idea : Even as he was
thinking uninterruptedly {nityam), the Sattvika creation appeared
(of itself, automatically).

45. This third creation was called Drdhvasrotas, consisting of
beings in which the stream of life passed upwards. Since life
proceeded upwards it was called Ordhvasroias.

46. The Ordhvasrotas beings have abundance of comfort and
pleasure. They are circumscribed outwardly and inwardly and
are brilliant externally and internally.

47. These created beings are air etc. They are well settled
after creating themselves. The Ordhvasrotas being the third (in
the series of creations) , that creation is known after them.

48. When gods with upward stream (the divine creation of
Ordhvasrotas) were created god Brahma was satisfied. As he was
the competent Over-Lord, he thought of and created beings that
would be Sadhakas (aspirants after spiritual power) .

49. While he began contemplating, and since he was of
truthful (elfectivc) conception, the Arvaksroias that could accom¬
plish the task of creation, manifested themselves out of the un¬
manifest (Avyakla). Since the stream of life proceeded downwards,
they are called Arvdksrotas.

50. They are characterized by the abundance of brilliance
and were dominated by the attributes Tamas, Saliva and Rajas.
Hence they have excess of misery and are continuously engaged
in activities.

51. They are human beings who are enlightened externally
and internally and accomplish the task of creation. Through
the characteristics of Tdraka etc. they are of eight types.

52. These human beings are of accomplished souls. They
are of the same nature as Gandharvas, Thus the creation of
Arvdksrotas of Tejas (Light) has been narrated.

53. The fifth creation called Anugraha is qf four types, thro¬
ugh Ftparyayfl (Contrariety) , ifflkh' (Power), (Satisfaction)

6.54-66

and Siddhi (achievement) . The created beings know factually the
past and the present objects.

54. The sixth creation is said to be that of beings such as
Bhutadi. Bhutddi is characterized by contrariety and disabi¬
lity.

55. The first creation is of Mahat. It is known as Mahat-
sarga. The second is the creation of Tanmdfras and is called the
creation of the Bhutas.

56. The third creation is that of Vikdras (the products
of Prakrti) and is perceptible by the senses. Thus the Prakrta
creation took place with conscious fore-knowledge.

57. The 'Mukhya* creation is the fourth in order. The Muk-
hyas are the immobile beings. The creation of Tiryaksrotas is the
fifth consisting of animals.

58. The sixth creation of Ordhvasrotas consists of divine
beings. The seventh creation of the Arvdksrotas is that of man¬
kind.

59. The eighth creation is Anugraha. It is characterised by
Sattva and Tamas. These (latter) five are the Vaikrla creation
and the (first) three are Prakrta.

60-61. The ninth creation Katmmra is both Prdkfta and
Vaikrta. The three Prakrta creations were brought about with¬
out planning or pre-meditation. The six creations of Brahma
function intelligently. Now understand the Anugraha Sarga in
detail.

62-63. It is of four types found in all living beings thro¬
ugh sontrariety, power, satisfaction and achievement. In the
immobile beings there is Viparydsa (contrariety or loss of con¬
sciousness) . In the animals, there is §akti ( power) . Human be¬
ings are SiddhStmans (with souls capable of achieving spiritual
progress). In Devas there is Tusfi (satisfaction) .

64. There are thus the nine creations including Prdkrtas and
Vaikrtas, By their mutual combination, the types are many.

65-66. At the beginning, Brahma created three mental sons
equal to himself, viz. Sanandana, Sanaka and the intelligent
Sanatana who possessed great power and enlightenment
Those (sons) of great splendour and strength renounced

Fdyu Purdna

(the world) due to their special knowledge of Vivaria (the un¬
real appearance of the world in place of Brahman) . Due to
multiplicity, they were spiritually awakened. They were aband¬
oned (by their father). Without creating any subjects they
retired.

67. When they had left, Brahma created other mental sons
who could accomplish the object. They identified themselves
with their position and abided till the final dissolution of the
world. (Now) know them by their names :

68-70. They are water, fire, earth, air, ether, quarters,
heaven, firmament, oceans, rivers, mountains, plants, the ‘souls*
of medicinal herbs, trees and creepers, units of time, LavaSy Kds-
thasy Kal&Sy MuhurtaSy Sandhis (junctions of day and night like
dusk, dawn etc.) , night, day, fortnights, months, AyanaSy years
and Yugas. These are the positions with which they identify
themselves.

7 1 . The classes of society are born of his limbs : Brah-
manas (were created) out of his mouth; Ksatriyas out of
his arms; Vaisyas out of his thighs; and Sudras out of his
feet.

72. The lord is beyond (unmanifest Prakrti). The

Cosmic Egg is born of the unmanifest. Brahma is born of the
Cosmic Egg. The worlds are created by him.

73. I’hus this first section has been narrated to you all very
briefly and not in details. The whole of this Purana, is briefly
narrated in this first Pada (quarter) .

SECTION 2 : UPODGHATA PADA

CHAPTER SEVEN
Transition between two Tugas (Ages)

Introductory

1 . Thus this first PMa (section) the main theme of which
was prakriya was narrated. On hearing it, Sanatana, the descen¬
dant of Kasyapa was much delighted in mind.

2. Addressing Suta with (appreciative) words, he asked him
the subsequent narrative. “O Knower of Kalpas, please narrate
to us (the events during) the period of transition between the
two ages.^

3. We are desirous to know the difference between the
two Kalpas, viz. the one that has gone and the other that is
current. Let us also know the Pratisandhi (period of transition)
between the two (Kalpas) as you are undoubtedly very
intelligent.”

Lomaharsana said :

4. I shall describe to you here the difference between the
two Kalpas: the one that has gone and the other that is
current, and the period of transition between the two.

5-6. O sages of holy rites, now understand the Manvan-
taras that are in the Kalpas. This auspicious Kalpa that is
current now is (called the) Varaha Kalpa. The Kalpa that has
gone before this Kalpa was (known as) Sanatana. Now
understand the (condition of) the interim period between that
Kalpa and the present one.

1 . Out of the five main characteristics of a Pura^a, description of Man-
vantaras is one. Thus we find it in Bh. P. VIII. 1. 1-29, KP. 1. 51, NP. 1. 40.
17-37 and others. This chapter which textually corresponds to Bd. P. I. 2. 6
deals with Kalpas and the interim period between them.

Vdyu Purdna

7-8. When the previous Kalpa recedes there is a period
of transition. Another Kalpa sets in again and again from Jana-
loka. This happens again and again when the period of transi¬
tion ends, the Kalpas are cut off from each other. At the end
of a Kalpa, all the rites are completely annihilated. Hence it
is called the period of transition between one Kalpa and
another.

9. The joints (transition) between the periods called Man-
vantara and Yuga are also cut off. Manvantaras function with
the inter-connections of Yugas.

10. The Kalpas that have been briefly narrated in the
Prakriya Pada [each Kalpa (out of them) has a Purva-ardha
(earlier half) and a Para-ardka (later half) ] . When a Kalpa
elapses, its later half is followed by the earlier half of the next
Kalpa.

11. The other Kalpas which follow in future are so tied
with their later half. The Kalpa that is current, O Brahmanas,
is the first among them.

12. In it the first (half) is called Puna {Purvardha) and
the later half is called Para. This is the period of sustenance (of
the world) . The period after it is called the dissolution of the
world.^

13-15. The Kalpa which preceded the present Kalpa was
Sana tana (by name) . When at the end of one thousand sets
of four Yugas along with the Manvantaras, the Kalpa came
to an end, then the time of the destruction (of the universe) by
fire arrived;®

In that Kalpa the gods who used to move about in aerial
chariots, constellations, planets, stars, the sun, the moon and
planetary bodies (sites) —all these meritorious souls numbered
twentyeight crores.

16-17. Just as ( the number was 28 crores) in one Man-
vantara, (their number) in fourteen Manvantaras is the same.

1. At the end of a Manvantara (Manu-period), the Yuga-period con¬
necting the two Manu-periods is not broken, but at the end of a Kalpa the
Univene is annihilated.

2. The following verses describe the process of dissolution of the Uni¬
verse.

7.18-28

Therefore their total number (in all Manvantaras) was (14x
28 = ) three hundred and ninety two crores. In the Kalpa that
passed away, the number of gods moving about in aerial
chariots is said as being seven hundred and eight thousand.
In each Kalpa (the same number of) gods is said as posses¬
sing chariots.

18. In all the fourteen Manvantaras, there had been Devas,
Pitrs, sages and Manus in the heaven.

19-20. The sons of Manus who are their followers, the res¬
pectable Devas who receive honour and praise from the people
of all castes and stages of life and those heaven-dwellers who
remain in the Devaloka — all these stand on equal footing along
with their associates at the time of final dissolution.

21-22. When the dissolution becomes due, the Devas residing
in the three worlds realize their inevitable (fateful) turn which
necessarily occurs in due course.^ Characterized by unconcern
and grief, they forsake their associated positions and fix their
mind anxiously on Maharloka.

2‘^. They are endowed with bodies special to Maharloka.
All of them abound in special purity and acquire mental
achievement.

24-25. They establish contact with the Brahmanas, Ksatri-
yas, Vaisyas and others who have been devoted to that Kalpa.
After fixing their minds on Maharloka^ the fourteen groups of
devas fix their minds on Janaloka too.

26. They have abundant purity and have attained mental
perfection, along with the contemporaries of their Kalpa, who
have attained Maharloka.

27. Repeating it ten times, they go to the worlds called
Soar and Tapas. After staying there for ten Kalpas, they
proceed to the world called Satya. The residents of the Kalpa go
in this order.

28. Thus thousands ofYugas according to the calculations
of Devas pass by when the residents go to Brahma*s world where
they attain their goal of final liberation [Lit. the state from
which there is no return toSaihsara].

1. Veraet 21-30 describe how Devas proceed from heaven to still higher
regions in the order; Makar->Svar-*’Tapas—>BTahma.

Vdyu Purd^a

29. Except overlordship (on the world), they become equal
to Brahma in affluence, glory, form (appearance) and objects
(of enjoyment of senses)^.

30. There they stay happily due to their close contact with
Brahma. Acquiring the bliss of Brahma, they become liberated
along with Brahma.

31. In view of the inevitability in matters pertaining to
Prakrti, they remain bound in their separateness produced at that
time.

32. Just as in a wakeful stage knowledge occurs with in¬
tellectual efforts from its forms, similarly knowledge which arises
in them at that time, begins to function.

33. When the differences of those whose energies are
of different nature, are restrained and withdrawn, their effects
and instruments (sense organs) are produced along with
them.

34-35. Of those residents of Brahmaloka whose authori¬
ties are lost (destroyed) due to the manifestation of their
differences and multiplicity, but who abide by their own Dharma,
those Siddhas have similar characteristics, are of pure souls and
unsullied. In their nature they are beyond the sense-organs and
are well established in their souls.

36. After revealing itself entirely to them, Prakfti thus
seen does not function because it is not activized by Purusa.

37. When the creation starts again, the Prakrtic causes
join together and originate those seers of truth.

38. Here those persons who have attained liberation have
not to go by the (same) path of Sarhsdra. There is the non¬
recurrence (non-existence) of these like the blazing Barnes of fire
which has been extinguished*.

39. When these great souls have gone up beyond the
three worlds, those who have not reached Janaloka along with
them from Maharloka are left behind to stay in Maharloka.
They retain their body for a Kalpa.

1. That is the difference between a liberated soul and Brahma; an echo

otBrahma Siltra IV. 4. 17-18. ^

2. Cf. the concept of Brahma-niro&sta in BG V. 24-26.

7.40-51

40. There are classes of beings from Gandharvas to Pi^cas,
Brahmanas and other human beings, animals and birds, the
immobile ones and reptiles,

41. While they (the beings mentioned in v. 40) stand
there as the residents of the surface of the earth, at that time
the thousand rays that emanate from the sun (getting combined
and concentrated) become seven rays of the sun and each ray
(out of those seven rays) becomes a sun.

42. Rising up gradually, they burn the three worlds, mobile
and immobile beings, rivers and all mountains. They had al¬
ready been dried up by drought and are now burnt by the suns.

45!. Then all these — the mobile and immobile, both the
pious and impious who are burnt by the rays of the sun, settle
down and rest.

41-45. At the end of the sinful age, they go away with
their bodies burnt. But they are not freed from bodies
derived from their pious or impious activities. They arc united
with the people of Jana Loka having the same form as they have.
Abounding in purity they attain mental perfection.

1 G . Having stayed there for the period of the night of Brahma
of unmanifest birth, they are born again as the mental sons of
Brahma, at the beginning of the creation (of the world).

47-18. When the residents of the three worlds thus function
in Janaloka, and the three worlds are burnt down by the seven
suns, when the earth is flooded with rain, when all abodes are
scattered, the oceans, clouds and the earthly waters form a vast
watery mass called *Salila*^.

49. It (water) followed ( one flood after another). When
that enormous flood of water covered the earth (in one vast
sheet of water) it is called Arjiava (sea) .

50. The word {Toot)\/bhd is used in the sense of spreading
{vydpti) and shining {dipti), as water shines and spreads. It
floods on all sides and hence water is known as Arnbhas.

51 . The tooi-y/Tan means ‘to cover’, ‘to expand.’ Since waters

1. Verses 47-52 give the popular etymologies of salila, ar^oa, arnbhas,
tanu and nara. Cf. Bd. P. I. 2. 6. 51-56 for similar derivation of these words.

Viajia Purdna

cover up the earth completely on all sides and expand, they are
known as Tams.

52. The learned say that the particle *Aram' denotes quick¬
ness. In the vast ocean the waters are not quick. (Hence) they
are called *JVdrds*.

5J-55. At the end of a thousand Yugas, when Brahma’s
day comes to an end, when, during the night everything is
covered up with water, when the earth destroyed by the fire
disappears in water, when the wind is calm and motionless, and
darkness spreads around and there is no ray of light, Brahma,
the Lord Purusa who presides over all these, desires to make
the apportionment of this world once again.

56. When the mobile and immobile beings are destroyed
and lost in that vast ocean, Brahma becomes (a god) endowed
with a thousand i.e. innumerable feet and thousand eyes.

57. The thousand-headed Purusa, of golden complexion,
who is beyond the ken of senses, who is Brahma called Narayana,
goes to sleep in the water.

58. When he wakes up due to the predominance of Sattva
guna, he sees the world a void. They cite this verse about
Naravana.

4 •

59. Waters are called Nara. We have thus heard that the
name of waters is Tams. He stays there with waters coming up-
to his umbilicus. So he is called Narayana,

60. In the Vedas he is called the first patriarch, the Purusa
with good mind, thousand (i.e. inumerable) heads, thousand
feet, thousand eyes, thousand faces, thousand hands^ and de¬
vouring thousands.

61 . He has the colour of Adilya (sun) . He is the protector
of the world. He is the single unprecedented and the first over-
powerer of the mighty. He is the golden-wombed Purusa. He
is the noble soul who is beyond darkness.

62. At the beginning of the Kalpas, Rajas predominates
in him. He becomes Brahma and creates the subjects. At the end
of the Kalpas, Tamos predominates in him. He becomes Kala
and swallows them again.

1. Cf. the Purusa Sfikta (RV X. 90)

7.63-74

63. He who is designated as Narayana with the Sattva
Guna predominant, sleeps in the vast ocean. Dividing himself
into three forms, he abides in the three worlds.

64-65. Through the three forms he creates, surveys and
swallows them. When the mobile and immobile world is de¬
stroyed in that vast ocean, at the end of thousand sets of four
Yugas, when everything is covered up with water all round,
Brahma called Narayana sleeps in the dark, deep waters.

66. The great sages see from Maharloka, Kala who, after
swallowing four types of creation, is slumbering in the great
(cosmic) ocean during the night of Brahma.

67. The great sages like Bhrgu and others as in seven
Kalpas, so in thisKalpa, surrounded this immense being. That
immense being is surrounded by the seven sages Bhrgu and
others.

68. U’he word ^RsV is derived from the root

They existed from the beginning hence they are called ^sis.
The word Mahat indicates ‘greatness’. Because they are great,
they are called Alaliarsis.

69. The sleeping Kala was then observed by them while
staying in Maharloka. In the past Kalpa there were seven sages
beginning with Satya.

70. Thus, during these nights of Brahma that had passed
in thousands, the great sages (Satya and others) saw the
sleeping Kala (during the period of his slumber) .

71. Brahma is called Kala (the destroyer) because at the
beginning of a Kalpa, he fashioned fourteen forms of des¬
truction.

72. He creates living beings at the beginning of each
Kalpa again and again. He, the great lord, is both manifest
and unmanifest. This entire universe is his creation.

73-74. Thus the period of transition between the two
Kalpas — the one that is current and the other that has passed—
has been described to you briefly. The conditions that existed
in previous Kalpas have also been mentioned briefly. Now I
shall explain the present Kalpa. Listen to that.

1. A correct etymology.

Fdj'u Purdpa

CHAPTER EIGHT
Four Stages of Life

Suta said:

1 . After spending a period of time equal to a thousand
Yugas as his night, he assumes Brahmahood, at the end of the
night, for the purpose of creation.

2. When the mobile and immobile beings had already
perished, Brahma assumed the form of wind and moved about
in the water, (enveloped) in darkness.

3-6. When the surface of the earth had been completely
covered by the water, when the elements remained undivided and
undifferentiated, the self-born lord, surveying everything, moved
about like the glowworm at night during the rainy season. ^
Seeking a means for putting it back in position after knowing that
the earth is immersed in water, he became enlightened by means
of inference (as to the way) of lifting up the earth. He created
another body which he recollected (as having been assumed)
in the previous Kalpas.

7. On seeing the earth fully engulfed in waters, he entered
the waters after assuming the form of a Boar.

8. After lifting up the earth from the waters, he deposited
the waters of the oceans in the oceans, of the rivers in the rivers
and of the earth on the earth. Then he collected the mountains.

9. When the previous creation was being burnt by the
Sariwartakat fire of dissolution, the mountains lay destroyed and
(scattered) all over the earth.

10. In that one vast ocean, the (solidified) waters tossed by
wind got collected together due to cold. Wherever they were
(thus) stuck (heaped) together, there they became immovable.

1 1 . The mountains are called Acalas because they become
motionless after being dried up and solidified. Because they
have knots and joints they are called Parvatas. They are called

1. Cf. Supra 6. 7-1 1. A repetition of verses.

8.12-20

Giris because they were swallowed by waters. They are called
Siloccayas because they are collected.^

1 2. Then, after lifting up the earth from within the waters,
the Lord established it in its position again and made division
in it.

13. In each of its seven continents, * he made seven Varsas
(sub-continents). He levelled the uneven places and collected
the mountains, with (heaps of) rocks.

14. There are forty(?) Varsas in all the continents together.
There are as many mountains also stationed at the extremities
of the Varsas. They were assembled there at the beginning of
creation according to their nature and not otherwise.

15. The seven continents and the (seven) oceans encircle
each other. They are in contiguity with each others, surround¬
ing each other naturally.

16. Even at the outset, Brahma created all these stations,
the four worlds, viz. Bhuh etc., the sun, the moon and planets.

17-19. Formerly at the beginning of this Kalpa®, Brahma
created the Sthanins (presiding deities or occupants of these
posts) . He created waters, fire, earth, wind, ether, heaven,
elysiura, quarters, oceans, rivers, mountains, the souls of medi¬
cinal herbs, the souls of trees, creepers, units of time, Lavas^
JCdsfhdSy Kalds, junctions (of night and day or twi¬

light) , night, day, fortnight, months, Ayatias (transits of the
sun), years and yugas.

20. He created separately the abodes as well as the occup¬
ants presiding therein (who identified themselves with the

1. These are semantic etymologies i.r. those based on the meaning of the
word. The derivations of acaia or giri are understandable but others are
doubtful.

2. The Sapta-dvipi conception (division of the eartli into seven continents)
has superseded the Catur-dvipi concept (division of the earth into four parts) of
old Purai^tas. The figure seven was then popular. Thus the earth is divided
into seven continents. Each continent has seven sub-continents; each sub-con¬
tinent has seven mountain ranges (Kula Parvatas), seven big rivers etc. For
their description vide infra Chapters 40-49.

3. Verses 1 7 ff. describe the process of rr-cre.ation of the Universe. Due to
the inexorable law of Karma, every being has to re-start his or her life accord¬
ing to one's Karma in the new Kalpa. There is no automatic M<Afa even
afVer the complete annihilation of the Universe at the end of a Kalpa.

60 PuriUja

abodes). After creating the ‘souls* for these ‘posts’, he created
the (serial) order of Yugas.

21. They are Krta, Treta, Dvapara and Kali. In the
beginning of the Kalpa, during the first Krtayuga, he created
the subjects (beings).

22. The subjects of the previous ages who have been men¬
tioned to you by me, were burnt by the Samvartaka fire then
in the Kalpa that was coning to an end.

23. Those who could not reach Tapoloka, had resorted to
the Janaloka. They began to function as seeds for the future
creation.

24. Abiding there, in the form of seeds for the subsequent
creation, they, on being let loose (scattered) serve the purpose
of progeny.

25. The subjects, Devas, Pitrs, sages and Manus are those
who accomplish (the four Punisarthas viz.) virtue (Dharma),
wealth (Artha), pleasure (Kama) , and salvation (Mok§a) .

26. Being endowed with Penance thereafter, they fill up
(occupy) the stations. As the mental sons of Brahma, they work
as accomplished souls.

27. The created beings who have attained heaven through
subversive rites are reborn (repeatedly) in every Yuga.

28. Due to the residue of the fruits of their actions, they
become well-known with their souls inclined in that manner.
They descend from the Janaloka due to the bondage of the
Karmans.

29. It is the intention, the feelings of the mind that should
be regarded as the cause, in regard to the activities. The
people descend from Janaloka due to their good and bad acti¬
vities (in their previous lives).

30. They take up different forms of bodies in different
wombs (species) from Devas to immobile beings. They are
born of one another successively.

31. Being created again and again, they pursue those
activities which they had been pursuing before.

32. They pursue violent or non-violent, soft or ruthless,
virtuous or evil, truthful or false activities on being urged by
those previous innate feelings which appeal to them.

8.33-45

33. Whatever names and forms (these beings have) in the
past Kalpa, they mostly receive the same in the future Kalpas.

34. They assume those very names and forms again and
again. They are born in the different Kalpas with the same
names and forms.

35-36. When Brahma who was desirous of creation got
his creative activity obstructed, He, of truthful contemplation,
began to contemplate on the subjects. He created a thousand
pairs from his mouth. With the quality of Sattva predominant,
they, of good mind, were suitable for the task.

37. He created another thousand pairs from his chest.
These had the quality of passion (Rajas) predominant and
were fiery and impatient.

38. He created another thousand couples from his thiglis.
Passion (Rajas) and Ignorance (Tamas) were predominant in
them. They were ambitious and aspirant.

39. He created another thousand couples from his feet.
They had ignorance (Tamas) predominant in them. They were
inglorious and deficient in brilliance.

40-42. The living beings born of these pairs were passion¬
ate. Being lustful, they began to copulate with one another.
Thei^cforward procreation from pairing originated in this
Kalpa. Women did not have their menstrual courses month by
month. Then they did not conceive, even when copulated. They
brought forth pairs of children once at the end of life.

43. They gave birth to crooked offspring (?), when they
had desire for death. From that time onward pairing originated
in this Kalpa.

44. Even by contemplating once mentally, the subjects
had created for them, the five objects of senses such as sound,
each of which was of five characteristics in the pure form.^

45. In this way the previous creation by god Brahma was
through his mind (mental activity) . Those who were born in
his race have filled the world.

1. Verses 44-63 paint a glowing picture of the Krta age. They depict the
ideal state of society from Puraijic point of view—a classless society with
perfect equality and full liberty.

Vdyu Purdna

46. The people in that age resorted to rivers, l^ikes, oceans
and mountains. The waters in that Yuga were neither too hot
nor too cold.

47. They usually took the diet of the juicy food of the earth.
They moved about wherever they pleased. They had acquired
mental Siddhis.

48. In that Krta age, there was neither virtue nor evil.
The human beings were non-differen dated. They had equal
longevity, happiness and beauty (form).

49. In the beginning of the Kalpa, in the Krta age, neither
virtue (Dharma) nor evil (Adharma) existed. The people were
born with their respective authority and rights.

50. The first Krta age consisted of four thousand divine
years. They say that the period of transition consisted of four
hundred divine years.

51 . Even when thousands of human beings spread they had
no obstruction, no clash and no order.

52. They had no fixed abode or place of resort. They
wandered about mountains and oceans. They were free from
sorrow. They had abundant goodness. They were happy in
solitude.

53. They moved about as they pleased. They were always
joyous in their minds. There were no animals, birds or reptiles
then.

54. There were no trees or plants nor hellish beings born
of evil. There were neither roots nor fruits nor flowers nor the
seasons nor the years.

55. Time was always pleasant when peoples* desires were
fulfilled. There were no extremes in heat or cold. Whatever
object they desired in their minds was available everywhere and
at ail times.

56. Whatever juices they meditated upon, grew up from
the earth. Their achievements were conducive to strength, fair
complexion and destructive of ailments.

57. With their bodies requiring no decoration (or beauti¬
fication), the subjects had eternal youth. Pairs of children were
born from their pure mental conception.

8.58-68

58. They were born alike and they died together. They
had similar forms and features. At that time, there was truth,
absence of greed, forbearance, contentment, happiness and
restraint.

59. They had no distinguishing marks in their forms and
features, longevity, conduct and activity. Their actions were
spontaneous and voluntary, without the intercession of intellect.

60. In the Krtayuga, there was no inclination towards
performance of good or evil actions. There was no classiiication
of castes or differentiation in stages of life. Nor was there inter¬
mixture of castes.

61. In their mutual dealings they behaved without being
impelled by desire or hatred. All of them, had equal
forms, features and longevity. There was neither superior nor
inferior class of people.

62. Only those who were mostly happy and devoid of
sorrow were born in the Krta Yuga. They were highly power¬
ful, very strong and perpetually delighted in the mind.

63. They had neither gain nor loss; neither friends nor
foes; neither likes nor dislikes, since they were devoid of desires.
The objects functioned according to their minds. They neither
desired to possess nor favoured one another.

64. It has been said that in the Krta age meditation was
the highest; in Treta it was knowledge; in Dvapara it was
sacrifice, while charity (donation) is excellent in Kali age.

65. In accordance with practice obtaining in the different
ages, goodness (Sattva) predominates in Kfta, passion (Rajas)
in Treta, passion (Rajas) and Ignorance (Tamas) in Dvapara
and only ignorance (Tamas) in the Kali Yuga.

66. As for the duration of Krta age, know that four thou¬
sand divine years constitute its duration.

67. The duration of eight hundred divine years constitutes
its two junctions (interim periods). Then the people had
longevity and suffered no pain or adversity.

68. In the Krta age, when the interim period (between

64 Vdj>u Purdjfa

Krta and Treta) passes off, only one fourth of the entire yuga-
dharma (characterising the Krta age) remains.

69. When the period of junction is over at the end of the
age,^ the Dharma of the period of junction remains but one-
fourth. When the Krta age lapses completely without any
remnant, the spiritual achievement (of Krta age) too vanishes.

70. When the mental .SzWA? (of Krta age) is lost, another
comes into being in the Treta Yuga.

7 1 . The eight mental perfections in the beginning of the
creation, mentioned by me, decline gradually and are lost.

72. In the beginning of the Kalpa, in the Krta age, this
attainment is only mental. In all the Manvantaras in accord¬
ance with the division of the four Yugas, the attainment is due
to the holy rites, due to the pursuit of the conduct of life of the
respective castes and stages of life.

73. When the Krta age passes off thus, onc-fourth of the
Dharma is lost in the first junction, another one-fourth
during the lapse of the main Yuga and a third one-fourth in
the later junction. Thus three fourth of the power of penance,
strength and longevity gets lost.

74-76. O excellent sages, when a portion of Krta has
lapsed, then in the Treta, another age, a portion of Krta re¬
mains. When that portion has also lapsed at the advent of
Treta in the beginning of Kalpa, the attainments of the re¬
maining subjects become defunct due to efflux of time and not
due to any other reason. When one attainment (Siddhi) dis¬
appears another takes its place.

77. When water becomes subtle, cloud is formed. The
creation of rain showers functions through the thundering
clouds.*

78. When the surface of the earth is drenched with rain

1. Verses 69-76 describe the transition between Krta and Treta ages.

2. Verses 77-88 show that rain-showers, human dependance on trees (for
means of subsistence, clothes, ornaments) and growing cupidity were the
special features of Treta. It is a period when men gave up their nomadic
habits and began to build shelters. These settlements further developed into
hamlets, villages and towns.

8.79-90

only once, the trees begin to manifest themselves for their
abodes.

79. All the necessary objects of enjoyments emanated
from them (the trees). In the beginning of Treta, people
subsisted on them (i.e. the products of trees) .

80. Then after the lapse of a long time, due to their own
perversity the emotions of lust and greed possessed them
suddenly.

81. The menstrual flow that used to take place only at
the end of life in the case of women then (in Krta Yuga),
ceased to be so due to the power of the (new, Treta) Yuga,

82. In their case, the menstruation began to take place
every month. As a consequence thereof, they indulged in
copulation the same way.

83. When the flow took this turn and when they copulat¬
ed every month, the untimely menstrual flow and conception
began to happen.

84. On account of their perversity and due to what was
destined to happen in course of time, all the trees in their house
(or which were like their houses) perished.

85. When these were destroyed, the people became excited
and agitated in all their senses. They, of truthful thought,
began to meditate on that mental Siddhi.

86. The trees manifested in their houses again. They
yielded clothes, fruits and ornaments.

87. Invigorating honey without the bees, possessing sweet
taste, scent and colour, exuded in them in every leafcup.

88. They maintained themselves with that honey at the
beginning of the Treta age. They were delighted and contented
with that Siddhi. They were free from ailments.

89. As time elapsed, they were overcome with greed once
again. They forcibly took possession of trees and extracted from
them the nectar (of flowers) and honey.

90. Due to this misdemeanor committed by the people,
the wish-yielding trees perished at some places along with
honey.

Vdyu PuTca^

91. When the period of junction remained but* little, due
to the passage of time, there arose extremes of climate ( e.g.
scorching heat and extreme cold) .

92. They were terribly distressed by the extremes of biting
winds and scorching sunshine. Being afflicted by these they made
shelters.

93. Warding off Dvandvas (pairs of opposites) of heat
and cold, they resorted to abodes. Formerly, they had been
roaming about as they pleased, without a fixed habitation.

94. Now according to circumstances and their liking, they
stayed in abodes, wildernesses, deserts, deep chasms, on hills,
mountains or riversides. They resorted to fortresses, dry soils and
waste lands with perpetual supply of water.

95. In order to ward off heat and cold, they made habita¬
tions in level and rugged lands in accordance with the availa¬
bility and their taste.

96. Then they set up hamlets, villages and towns with due
alignment and built harems too.

97-98. The measure of their length and diameter was fixed
by them.^ They built houses on this basis just as they thought
fit. A unit was termed Prade^a — a distance between the (ex¬
tended) thumb and the (outstretched) forefinger. The distance
between the thumb and the middle finger (when both are
stretched) was Tala and that between the thumb and the ring
figer was Gokarm.

99. The distance between the thumb and the little finger
(when both are stretched) was called Vitasti. It contained

1. Verses 97-102 give the units of measurement of distance as follows :
The first unit *Afigula' means ‘Finger-breadth’

12 Angulas = 1 Vitasti

21 Angulas — 1 Ratni

24 Angulas — 1 Hasta

2 Ratnis or 42 Angulas — 1 Kisku

4 Hastas

or 2 Nalikas = 1 Dhanus or Dan^a

2000 Dhanus or

Dandas — 1 Gavyuti

8000 Dhanus or

Dau^as = 1 Yojana

8.100-109

twelve Angulos (finger-breadths) . Twenty-one AAgulas made one
Ratni (the distance between the elbow and the closed fist) .

100. Twenty-four made one Hasla (hand). Two

Ratnis or forty-two Angulos made one Kisku.

101 . Four Hostas or two Ndlikas made one Dhanus or Donia^
Two thousand Dhanus or Dontjlas made one Gavyuti.

102. Eight thousand constituted a Iq/flna, It is on
the basis of the Yojana calculation that the sites were fixed
then.

103. Of tlte four types of fortifications, three occur
naturally. The fourth kind of fortress is artificial. I shall describe
the mode of its construction.^

104. Huge mansions, lofty ramparts and fort- walls are
built around. There is a principal gate called Svastika and there
is a gynaeceum in which maidens are kept {Kumaripura).

105. The (main) gate is close to a moat with flowing water
current. The width of the moat is the best if (it is) eight or ten
hands. Others opine that nine or eight hands (in width) is the
best.

106-107. (I shall mention the dimensions) of hamlets,
cities and villages and three types of forts, viz. mountains,
waters (rivers) and constructed (artificially by) men. The
diameter shall be half a Yojana. Its length should be one and
one-eighth of a Yojana.

108-109. A city that extends to the east or north is the
most excellent.^ Its extent shall be half or one-fourth of the
maximum length. It should be divided into a hypotenuse and
segments and be laid out in the shape of a fan.* A city planned
circularly or merely lengthwise (with little breadth) or deficient
in (amenities) is not recomraendable. A city set up in the
form of a square with straight rows of houses in all the eight
quarters is desirable.

1. Verses 103-107 refer to construction of forts.

2. Verses 108-1 1 7 explain the ancient ideas of town (and village )planning.
The instructions about construction of roads arc interesting. But crudeness or
elementary nature of town planning or civil engineering shows that they are
earlier than Kauf. Artha Sdstra,

3. The reading Vyajana from Bd, P. I. 2. 7. 107 is accepted as ^Vyafijana*^
the reading here is obscure.

Vdyu Purd^a

110. The minimum width of a dwelling js twenty-four
Hastas and the maximum is eight hundred Hastas. But they
praise a middle one which is neither too narrow nor too wide.

111. Important dwellings shall be constructed in a site
eight hundred Kifkus wide. A hamlet has half the diameter of
the city and a village is bigger than that.

112. A hamlet shall be situated a Tojana away from a city
and a village shall be half a Tojana away from a hamlet. Two
KroSas is the maximum boundary. The boundary of a field is
four Dhanus.

113. The highway shall be twenty Z)/zflnttx wide. The main
road in the village shall also be twenty Dhanus wide. But the
road in the border-land shall be only ten Dhanus wide.

114. The main road shall be excellent if it is ten Dhanus
wide. The movement of the traffic of people (pedestrians),
horses, elephants and chariots should be without hindrance.

115. Branch roads should be four wide. The roads

connecting dwelling houses and side roads shall be two Dhanus
wide.

116. The “bell-road”, i.e. the main road in a village, should
be four steps wide ; the space between two dwellings shall con¬
sists of three steps or paces. The side roads shall be half a
pace wide. The way to the sacrificial room shall be a pace
wide.

117. The dust-bin shall be a pace wide. The gutters on
either side of the road shall be a pace wide. They made a lay¬
out and built houses afterwards.

118. Thinking and recollecting again and again they
began to grow trees in the places in which they stood for¬
merly.

119. The trees had branches going upwards and apreading
around. They never receded. In the same way, the branches
spread in all directions (lit. obliquely) in former times.

120. They observed carefully how the branches had gone.
They constructed the apartments in accordance with the growth
of the branches {Sakhds) Hence they had been called Sdlds.

1, Versesl20-122. trees played an important part in construction of
houses. Note the popular etymology of SdlSf ‘an apartment* and PrasadOt 'z
mansion*.

8.121-130

121. Thus Salas (apartments) became well known from
branches; so also the abodes. Hence they are remembered
as *SdlSs\ Thus is explained their state of being Salas
(Ssldtva).

122. The mind is delighted in them. They delight the
mind. Hence the houses, halls and mansions are duly termed as
prdsadas.

123. After warding off the Dvandvas (the pairs of mutual
opposites, viz. heat and cold), they began to think of the
means of their sustenance (such as agriculture) . When the
Kalpa-trees had perished along with the honey, they were over¬
whelmed by hunger and thirst and became bewildered and
dejected.

124. Thereafter, in theTretaage,a Siddhi (accomplishment)
appeared before them. The means ofagriculture that could meet
their ends came as they desired. ^

125. The waters showered (from the sky) which flowed
downwards became srotas (river, stream) . And waters flowing
in ditches or excavated places are known as Mimnagas (down
flowing).

126-127. Thus in the second creation through rain, the
rivers came into being. What little of water remained on the
surface of the earth thereafter, became mixed with earth and
grew into plants and herbs. Plants began to put forth flowers,
fruits and roots.

128. Fourteen kinds of trees and bushes which grew up in
the villages and forests without ploughing or burning, put forth
seasonal flowers and fruit.

129. It was in the Treta age that vegetation manifested
first and the medicinal plants appeared. The people in the
Treta age maintained themselves on the products of agriculture.

130. Then again all of them were overwhelmed with lust
and greed as a result of unavoidable fate or due to the Treta
age.

1. Verses 124-137 show that in the Treta Age man developed agpriculture
and for division of labour the society was divided into different Vardas
(Classes). The credit of introducing Agriculture is given to Brahmi.

70 V^u Pura^a

131. They then forcibly occupied the riversj fields, moun¬
tains, trees, clusters and medicinal plants.

132. While describing the Prdkrta Sarga^ I have spoken
about the accomplished souls. These were born as human beings
according to Brahma's plan.

133. They were quiescent, powerful, active and distressed.
Then, thus functioning they were born again in the Treta
age.

134. Urged by the auspicious and inauspicious activities
of the previous births they were born as Brahmanas, K^atriyas,
Vaisyas, iSudras and Dasyus.

135-137. Those who were truthful, non-violent, devoid of
greed and self-controlled lived therein. There were others de¬
ficient in brilliance, who served these in return for the gifts
they received from them. Thus there was mutual dependence.
Due to their fault, the medicinal plants disappeared while they
were looking on helplessly. They vanished as sand particles in
handfuls.

138. The earth, due to the power of the Yuga, swallowed
the fourteen kinds of plants both in villages and forests — the
plants which bore fruit through flowers and flowers with
leaves.

139. When these were destroyed, the people became be¬
wildered. On being overwhelmed by hunger they approached
Lord Svayambhu, Prajapati.

140-141. (It was) at the beginning of Treta Yuga. The
self-born lord Brahma, knowing that they wanted the means
of sustenance, considered what was proper by observingdirectly.
Realising that the medicinal plants were swallowed by the earth
he milked them out again (from the earth). ^

142. Making mount Meru as the calf, he milked the earth.
The earth-cow yielded the seeds on its surface.

1. This is the Pur^ic development of the ancient Vedic concept of
tnilking the VirSj cow recorded in AV VIII, Sukta 10. Puri^a-wiiters used
this motif later with Lord Brahmk, King Pfthu as the milkers. In Mt. P.
10. 25 Vararud became the milker and the science of Dramaturgy {Nafya
Vtda) was the milk.

8.143-155

143. The seeds grew into wild and cultivated plants yielding
ripe fruits. They comprised seventeen classes.

144-146. Rice, barley, wheat, the minute gingelly seeds,
the Priyangus, Uddras,KdrusaSy Tinakas (different kinds of pulse
etc.), black gram, green gram, Masuras (a pulse), JVifpdvas,
horse grams, Adhakis (the pulse cajanus Indicus spreng), and other
grams. These are the seventeen varieties of rural medicinal
plants {Grdmya osadhi) . Then there are fourteen kinds of plants
used in sacrihces.

1 47. They are : rice, barley, black gram, wheat, anus (panicum
Miliaceum) , gingelly seeds, Priyangu the seventh among them
and horse-gram the eighth.

148-149. Sydmdkas (a variety of rice), Mvdras (another
variety of rice) , Jartilas (wild sesamum) , Gavedhukasy
Kuruvindas (a kind of barley) , Vemyavas ( bamboo seeds) and
Markafakas (a species of grain) — these are the fourteen varieties
of wild and cultivated plants. They were originally produced
in the beginning of the Treta age.

150. All these medicinal plants, trees, hedges, creepers
and grasses grew in villages and forests without the fields being
ploughed.

151. The seeds that were milked from the earth at the
outset by the self-born god Brahma grew into various fruits and
flowers.

152-153. They grew into plants yielding seasonal flowers and
fruits. When they let go (the seasonal product once) they did
not grow again. The self-born Brahma then devised for the
livelihood of the people by means of agriculture.

154. From that time onwards the plants began to grow on
being (ploughed and) cultivated. Thus when agriculture came
into vogue the self-born lord established conventions for their
mutual help.^

155. Those who were masters (powerful ones) had (to
follow) prescribed conventions and established them (as)
Ksattriyas for the protection of others.

1. Venes 154-164 show the evolution of Varnas or Classes in an agrarian
society and the duties of each class. Verses 166-168 state the region to which
pious members of these classes go.

Vqyu Purdi^a

156. Those who worship (or respect or obey) those
(Ksatriyas) are free from fear. Those who jfvcrred that
Brahman is the truth and spoke according to facts (the
truth) are Brahmanas.

157. Those who were weak were assigned the duty of
Vaisyas. They became the cultivators of the soil. Formerly they
used to destroy things in the earth. They are called Vaisyas as
they maintain their livelihood by soil and cultivation.

1 58. Those who were engaged in serving others, those who
were lustreless and deficient in virility he called Sudras because
they bewailed their lot, were miserable and adopted crooked
ways.

159. Lord Brahma assigned their duties and virtues when
the system of castes was thus established.

160. Out of delusion the people did not follow their
duties. Not observing the (special) duties of castes, they
clashed mutually.

161. On realising that precisely, lord Brahma ordered
strength, punishment and warfare as the means of sustenance for
the Ksatriyas.

162. The lord assigned these as the duties of Brahmanas:
presiding over sacrifice, teaching of the Vedas and the accept¬
ance of monetary gifts.

163. The lord assigned breeding of cattle, trading and
agriculture to the Vaisyas. He made the practice of arts and
crafts as means of livelihood and service the duties of Sudras.

164. The duties common to the three classes — Brahmanas
Ksatriyas and VaiiSyas include the performance of sacrifice,
study of the Vedas and making gifts.

165. After prescribing the holy rites and duties as the
means of livelihood, the lord gave them suitable regions in the
other worlds achievable by means of Siddhi.

166. The region of the Brahmanas who performed their
sacred rites and duties is the world of Prajapati. The world of
Indra is the region for Ksatriyas who flee not in battle.

167. The region ofMaruts is assigned to Vaisyas who main¬
tain themselves as per their (ordained) duties. To the iSudras
who abide by their duty of rendering service, the region of
Gandharvas is assigned.

8.168-177

168. These are the regions for different castes who observe
their prescribed duties. When the castes were thus stabilised,
he established the ASramas.

169. Formerly, the Lord established the four Airamas^ viz.
Brahmacarin (the religious student), Grhastha (the house¬
holder) , Vanaprastha (the recluse) and Bhik^uka (the ascetic
mendicant) .

170. Those who do not practise the duties assigned to their
caste, they say, incurred the loss of the (fruit of) holy rites even
if they maintained the activities of the Ahamas.

171. Brahma established these ASramas by namc.^ In order
to guide them, he spoke to them about their duties, manners,
restraints and observances.

1 72. The Ahama of the householder is common to all the
four castes. This stage is the very basis and support of the
other three Asramas. I shall explain it in order along with the
observances and restraints.

173. The following are briefly the religious duties of the
householders ; Marriage, maintenance of the sacred fire, hospi¬
tality to guests, performance of sacrifices and continuation of the
race (procreation of children).

174. The characteristic duties of a Brahmacarin are: (bear¬
ing) the staff, wearing the girdle (of grass), sleeping on
the bare ground, having matted hair, service to the preceptor
and begging alms.

1 75. Wearing of bark garments, leaves or deer skin, diet of
grains, roots, fruits or herbs (found in the forest), bathing at
dawn and dusk and performing sacrifice are the characteristics
of a forest-dweller.

1 76- 177. Begging when the sound of pestles dies down, non¬
stealing, purity, non-negligence, refraining from sexual inter¬
course, mercy towards (all) beings, forebcarance, absence of
anger (control of temper) , service to preceptors and the tenth
truthfulness — This code of conduct of ten characteristics has
been prescribed by the self-born god (Brahma).

1. Verses 171-181 state the duties of diflereiit stages {Ahamas) in life.
The importance of householdership {Gfluisthaframa) is duly recognised.

FSjyu Purda^

178. Five (of the above) are the main observances and five
subsidiaries which constitute the sacred rites of tfie mendicant
ascetic. Purity in the conduct of life, restraints, purity of the
mind, counteraction of evil deeds and perfect vision — these are
the five subsidiary sacred rites.

179. They say that the holy course of conduct {dharma) of
a man of renunciation consists of meditation (samadhi), con¬
trol of the mind and of the sense-organs, silence, taking of food
voluntarily offered by others and endeavour for liberation (from
saiiisara).

180-181. All these stages of life have been declared by
Brahma himself for the achievement of ultimate good. Truth¬
fulness, straightforwardness, austerities, forbearance, Yogic sacri¬
fice preceded by control of senses, study of the Vedas and their
ancillaries, sacrifices, holy observances and restraints do not
bear fruit if there is fault in emotions and if one is defiled.

182. If a person is defiled in inner emotions, all his external
actions never bear fruit even if he puts in his utmost effort.

183. Even if a person donates all his possessions but with
an impious inner soul, he shall not be virtuous. Piety is the true
cause of perfection.

184. It is said that the region attained by the persons who
abide by this Dharma is that of the Devas, Pitps, sages and
Manus.

185. There are eighty- eight thousand sages of sublimated
sexuality. It is their region that is assigned to those who live
with their teachers.

1 86. The sphere of the seven sages is the abode of heaven-
dwellers. Prajapatya (the region of Prajapati) is the sphere
of householders. The region of Brahma is the abode for Sannya-
sins. The region of immortality is the abode for the Yogins.
There is no abode for those who have mental worries.

187-188. These are the regions for the people of different
stages of life who abide by their allotted duties. The four paths
called Devayana have been made by Brahma,^ the controller of

1. Verses 187-189 : FudUjiic’concept of Devayana and Pitry&ia paths
after death

8.189-198

the worlds in the first Manvantara on the earth. These paths
lead to the region of Devas. The sun is remembered as the door¬
way to these paths.

189-190. Similarly the moon is the doorway to Pitryana
(the path of the Pitj-s). When these divisions of castes and stages
oflife were made but when the people did not abide by their
injunctions, he evolved another mental creation from his own
body which was like himself.

191. When the first Treta age reached the middle period,
gradually he began to create another mind-born progeny.

192. Then the lord cn^ated beings with (predominant)
Sattva and Rajas gwias. They were competent to accomplish
virtue, love, wealth, liberation and their means of livelihood.

193. He created Devas, Pitrs, sages and Manus (i.e. human
beings) who were suitable for the Yuga. They have procreated
these subjects as per Dharma.

194. When the subjects abided by the Dharma prescribed
by the self-born lord (Brahma) he meditated on the, mind-born
beings of different forms.

195. The persons who have been mentioned to you by me,
as having resorted to Janaloka became devas and other subjects
here, when the (previous) Kalpa passed away.

196-198. While he meditated, the subjects appeared before
him for creation. In the order of the Manvantaras, they are consi¬
dered the first or the last. They are imbued with the knowledge
of discrimination, adjuncts and topics. Endowed with efficient
and inefficient activities, they are restrained by the residue of
the fruit of their actions. They attain the state of devas^ AsuraSy
PitrSy animals, birds, reptiles, trees, hellish beings and insects.
He created them to be subservient to himself and his subjects.

FSj>u PurSifa

CHAPTER NINE
Creation of Devos and Others

SUta said :

1. Even as he was meditating, mental progeny were born
of him along with those causes and effects arising out of his body.
There emerged from the limbs of that intelligent Being Ksetra-
jfias (individual souls).

2. Then, desirous of procreating the group of four living
entities, Devas, Asuras, Pitrs, and mankind, he applied himself
in the water.^

3. Then as the self-born god Brahma engaged himself in
meditation on creation, exertion appeared on the part of the
creator.

4. Then, from his loins, the Asuras were born at the outset.
O Brahmanas, the word .4 means ‘the Vital Breath’. Born of
that, they were called Asuras.'^

5. He abandoned that body from which Asuras were created ;
the body so abandoned by him became night immediately as
it (the abandoned body) was dominated by Tamas.

1. Verses 2-22 describe the creation of four entities of living beings, viz.
Asuras, Devas, Pitrs and human beings from various parts of god Brahma’s
body at different periods, with the predominant gui^ of each category. They

may be tabulated as follows:

Creation

The Source :

The tran^ormation

Dominant

part of Brahma's
body

of discarded body

Guaa

1. Asuras

Loins and vital
breath

Night

Tamas

2. Devas

Shining face

Day

Predominant

Sattoa

3. Pitrs

Sides

Evening (Junc¬
ture of day and
night)

Pure

Sattva

4. Human beings

Mind

Moon light (but
dawn)

Rajas

2. Vide v. 21

below. As MW 121-a notes, *In later SK., Sura *a god'

has been formed from asura like sita is from asita*.

9.6-17

6. As it (the abandoned body) was dominated by Tamas,
the night consisting of three watches was full of darkness. Hence
the progeny of the self-born lord were enveloped by darkness at
night.

7. After creating the Asuras, the lord took up another body
of unmanifest nature abounding in Sattva. The lord united
himself with it. While engaged with it, they say, he felt plea¬
sure.

8. Then Devas were born from his shining face. They
were so called because they were born of his refulgent face.

9. The root x/Div means^ ‘to play*. Devas were so called
because they were born of his playful (shining) body.

1 0. After creating Devas, the lord took up another body
having only the Sattvic attribute.

11. The lord meditated upon those sons considering them
like father and created the father-like Manes from his two sides,
between the juncture of day and night. Hence Pitrs are Devas
and their fatherhood® is due to that.

12. He abandoned the body after creating the Pitrs. As
soon as he abandoned the body, it became evening.

13. Hence day is for Devas; night is meant for the Asuras;
the body (meant for) Pitrs, evening which is between the two,
is held to be important.

14. Hence Devas, Asuras, all the sages and Manus, engaged
in Yogic communion, worship the middle body (i.e. the twilight
time) of Brahma.

15. Then Brahma took up another body again. The Lord
created beings with his mind, in that body consisting of Rajas.

16. Then he created mentally sons from his mind which
was dominated by Rajas gu^a. Hence the subjects were bom
of his mind.

17. Having seen the subjects, he again cast off his body.
The body so abandoned by him immediately became the moon¬
light.

1 . G>rrect etymology— -v/A’o means both ‘to play* and ‘to shine*.

2. Putra^am would mean “His being a son unto them**.

Fdjiu Parana

18-19. Hence the people are delighted when tha moonlight
comes out (and spreads) . Thus these bodies abandoned by the
lord instantly became night and day, the twilight and the moon¬
light. The three, viz. the moonlight, twilight as well as the day
consist solely of the Sattva gma. The night comprises the
nature of Tamas only; hence it has three watches.

20. Hence Devas created from the mouth are possessed of
shining traits of the day and full of delight. Since they were born
during the day, they are very powerful by day.

21. Since the lord created the Asuras at night from the
loins of his body, through vital breath, the night-born Asuras
wield unbearable prowess during the night.

22. These alone function as the causes for the creation of
Devas, Asuras, Pitrs and human beings in the past and future
Manvantaras.

23. The moonlight, the night, the day and the twilight,
these four shine when illuminated. The word ‘y/bhd means ‘to
spread’ and ‘to shine’.^ So say the wise scholars. The root ^bhd
is used in the sense of spreading and shining.

24. After seeing ( creating? ) waters, the Lord created Devas,
Danavas, human beings, Pitrs and his other divinities.

25. After casting off that body entirely, he created another
form mostly constituted of Rajas and Tamas and united himself
with it.

26. Feeling hunger and thirst in darkness, he created an¬
other body. I'he hungry creature created by him attempted to
take (possess) the waters.

27-28. Some among them declared, “We shall protect these
waters”. They are known as Raksasas in the world. They are
wrathful souls and night-walkers. Those among them who deli¬
ghtedly said to one another, “We shall destroy the waters” be¬
came, due to that activity, Yaksas and Guhyakas. They were
cruel in their actions.

29. The root \/raksa is considered to have the sense of
protection. The root y/kn is used in the sense of destroying.®

1. Verses 23-24 suggest the derivation of afhbhas ‘water’ from ‘\/bhd.

2, Verses 27-29 give the Puraijic etymology oi*Rakfgsa* and ‘jTaA/a*.

9.30-40

30-31, On seeing them with displeasure, the hairs of that
intelligent one withered. But due to heat and cold, they climbed
up the Lord. As the Vydlas {Valas — hairs) which were dropped
down from my head crawled up, they became known as Vydlas
and as they dropped down {hinatvdt), they (the serpents) are
called Ahis,^

32. As they move footlessly (without foot) , they arepamagas
and they are sarpas as they crawl. Their abode is below in the
earth under the sun and the moon.

33. The excessively terrible fiery foetus, born of his anger,
entered those beings of poisonous nature — serpents who were
born along with them.

34. On seeing the serpents, he became angry and out of
anger he created beings of furious nature. They were very fierce
goblins whose diet is flesh and who were reddish-brown in
colour.

35. They were remembered as Bhutas as they came into
existence.® They were called Piidcas because they ate flesh. Even
as he was singing words, the Gandharvas were born.

36. Hht root ‘s/ dhay ra€^sin'& ‘to drink*.® Since they were
born from drinking the (musical) words, they are known as
Gandharvas.

37. When these eight classes of divine beings were created,
the lord from his bodily energy created birds out of his own free
will.

38. Covering up those chandas (wilful acts) and the birds
by his age (?) and seeing them void, he created groups of winged
creatures.

39. He created goats from his mouth, birds from his chest,
kine from his belly and sides.

40. From his feet he created horses, elephants, Sarabhas,
Gavayas, deer, camels, mules and other animals of various
kinds.

1. Some more Piiraijic derivations : Vydla<cydla — ‘hair’; ahi<Cjy/hi but
Apte derives from ■\/han ‘to kill 1 Hindi-Sk- Koia p. 134.

2. Verses 35-36 derive the words *BhQta‘,‘PiSdca' and *Gandharva*{Tom the
functions they carry out.

3. yatTOTtfu in the text is incorrect. A. reads 'pdndrthP^ so in Bd. P. I
2.8.41.

Vdjfu Pura^a

41-42. Plants or trees, fruits, and roots wert born of his
hair. After creating the cattle and plants thus, the lord applied
himself to sacrifice. It was in the beginning of the Kalpa, in
the Treta age. Cow, goat, man,^ sheep, horse, mule and
donkey — they call these rural domestic animals. Now know
about the wild animals.

43. Beasts of prey, cloven-hoofed animals, elephants,
monkeys, birds constituting the fifth and the animals,
mice — these were created. The seventh (in the series) were
reptiles.

44. From his front mouth® he created the metre Gayatri,
Varuna®, Trivrt\ Soma, Rathantara^, and the Agnistoma among
the sacrifices.

45. From his southern mouth he created the sacred hymns
of (Yajurveda?), Trisfubh metre, the fifteenth stoma, the Brhat-
saman, and the Uktha verses.

46. From his western mouth he created the Saman hymns,
Jagali metre, the fifteen hymns of praise, Vairupya Saman and
Atiratra* rite.

47. From his northern mouth he created twenty-first
{stoma hymn), theAtharvan, the Aptoryaman,’^ Anu§thubh and
Viraj metres.

48. In the beginning of the Kalpa, the lord created
lightnings, thunderbolts, clouds, red-coloured rainbows and
birds.

1 . It seems to be the social memory of aacient human sacrifices that
man is included in the list of *domestic animals’.

2. Verses 44-47 state the creation of Vedic literature, Vedic meters and
special hymns and sacrifices from the different faces of Brahma.

3. Bd.P. I. 2.8. 50 reads fcam (the J^goeda) .

4. Trivrt-Sma — a threefold stoma in which at first, a set of the first three
verses — Trea of RV. IX. 11 are first sung together, then the second and then
the third set is sung.

5. The verses to be sung according to Sama-music are RV VII.32.
22-23, abhi tvd Sora, SV. 1. 233 {Vedic Concordance').

6. Atiratra is a form of Soma-sacrifice.

7. Aptoryama is an amplification of Atirdtra sacrifice. According to
Td(i^ Br. XX. 3. 4-5, it is so called as its performance secures whatever one
desires.

9.49-59

49. As the patriarch Brahma created the progeny, living
beings high and low were born of his limbs.

50. After creating the four classes of beings — Devas, Asuras,
Pitrs, and mankind, he next created the mobile and immobile
beings.

51. Recreated Yaksas, Pi^acas, Gandharvas, groups or
families of Apsaras-s, human beings, Kinnaras, Raksasas, birds,
cattle, wild animals and snakes.

52. Whether changing or unchanging, stationary of mobile,
these beings created and re-created, adopted those activities
which they had in the previous creation.^

53. Violent or non-violent, soft or cruel, virtuous or evil,
true or false — all these things are adopted by them as they appeal
to them.

54. It is the creator who ordained diversity of forms in the
great elements and their allotment to different physical bodies
and the objects of different senses.

55. Some say that it is human effort and others say it is
the kannay while still others, fatalist Brahmanas, call it the
destiny that decides the nature of beings.

56. Human activity and divine dispensation are decided
by the nature of fruit. In fact cither of the two alone does not
suffice. They are inseparable from each other. Neither one is
superior to the other. Neither one alone nor the two separately
or collectively.

57. Persons of even vision abiding by Sattva say that the
attainment of objects is due to their activities.

It is only through the words of the Vedas that the great
Lord created the names and forms of living beings and the
development of those that are already created.

58. He assigns names to the sages, the visions belonging
to Devas and to other things that were brought forth at the end
of the night.

59. Just as the indications and forms forboding the advent
of seasons recur at their appropriate times, so also in the Yugas

1. The inexorable law of Karma is advocated in vv. 52-56, for destiny
or daiva is the Karma of a previous birth.

Fdj>u Purdna

the same creation appears again and again. *

60. The beings of such types created by resorting to his
mental power {mdnan siddhi) hy god born of the un¬

manifest, are seen manifestly at the end of (god Brahma’s) night.

61-63. Thus the living beings, the mobile and immobile
came into being. But the progeny created by him did not multi¬
ply. He created some other mind-born sons equal to himself.
These are known as Bhrgu, Pulastya, Pulaha, Kratu, Ahgiras,
Marici, Daksa, Atri and Vasistha. They are known in the
Puranas as nine Brahmas. These arc propounders of the Vedas
and are identical with Brahma himself.

64. Then Brahma, the ancestor of ancients, created Rudra
out of his anger, from his own self. (He created) Sarhkalpu and
Dharma (also).

65-66. At the beginning, Brahma created mental sons who
were equal to himself, viz. Sanandana, Sanaka, the learned
Sanatana and the eminent Sanatkumara. They are eternal,
independant, unattached to worldly life and hence they do not
procreate.

67-68. They have the knowledge of the future. They are
devoid of passions and rivalry . When they remained indifferent to
the continuity of the world, the supreme lord Brahma contemp¬
lated (angrily). Out of his anger, a person as resplendent as the
sun was born. Half of his body was a man and half a woman.
He was comparable to the fire in splendour.

69. “Everything has become full of lustre and equal to the
sun in splendour. Divide yourself” — saying so he vanished there
itself.

70. Thus addressed, the man and the woman became se¬
parate; the man divided himself into eleven parts (out of the
male half) .

71-72. All the (eleven) great souls were addressed by the
noble being: “Try energetically and vigilantly for the totality
(continuity) of the world desiring the multiplication ( increase
in the population) of the world, (try) for the establishment,
benefit and interest of the entire world.”

73. Thus addressed, they cried and ran about helter-skelter.
Since they cried and ran about they are known as Rudras.

9.74-88

74. The three worlds including the mobile and immobile
are pervaded by them. Their followers live in all the worlds.

75-77. They are the valorous lords of Ganas with the
strength of ten thousand elephants. The highly fortunate one
(the female)^, forming half the body of !§iva, who has been
mentioned to you just before, was the woman born of Brahma’s
mouth. The right side of her body was fair (white) and the
left black. She had been asked by Brahma to divide herself. O
Brahmanas, thus requested, she bifurcated herself into black and
white parts. I shall mention her names. Please listen very
carefully:

78-79. Svaha, Svadha, Mahavidya, Medha, Laksmi,
Sarasvati, Aparna, Ekaparna, Patala, Uma, Haimavati, SasthI,
Kalyani, Khyati, Prajfia, Mahabhaga, and Gauri.

80. Know also in brief the universal forms assumed by the
noble Lady (forms she assumed in the universe) through the
formation of separate bodies:

81 . Prakrti, Niyata, Raudri, Durga, Bhadra, Pramathini,
Kalaratri, Mahamaya, Revati, and Bhutanayika.

82. Listen to her names at the end of Dvapara age:
Gautami, Kausiki, Arya, Caneji, Katyayani, Sati.

83. Kumaii, Yadavi, Devi, Varada, Krsnapihgala, Barhi-
rdhvaja, 8uladhara, Paramabrahmacarinl.

84. Mahendri, Indrabhaginl, Vrsakanya, EkavasasI,
Aparajita, Bahubhuja, Pragalbha, Simhavahini.

85. Ekanasa, Daityahani, Maya, Mahisamardini, Amogha,
Vindhyanilaya, Vikranta, Gananayika.

86-88. These are the names of her forms that have been
mentioned to you in serial order. Those persons who recite
accurately the epithets of goddess Bhadrakali as enumerated by
me, will never have a failure or discomfiture. Whether in the
forest, or in the outskirts, whether in the house or in the city;
whether in water or on dry land, these names afford protection
from tigers, robbers and thieves. One should repeat these names

1. Verses 75-85 give a list of epithets of §akti or the female form called
Bhadrakali in v. 86. These epithets characterise the different forms of the
goddess. An element of Sakti cult is found in w. 7.5-91.

84 Vdyu Purana

during mental agony and particularly in a place infested by
goblins.

89. An amulet with these names should be used for children
afflicted by evil planets, goblins or by evil witches, such as
Putana and others.

90. The great goddess is glorified as Prajfta (intellect) and
as Sri (glory). Thousands of goddesses have emerged out of
these two and pervaded the universe.

91. She created Vyavasdya (industry) and Dharma (duty)
bestowing liappiness and thought in the beginning of the Kalpa.
They were born of unmanifested womb.

92. Ruci was the mental son of Brahma. He created
Dak$a from his vital breath and Marici from his eyes.

93-94. Bhrgu was born of his chest. He created Ahgiras
from his head and Atri from his ears. From the vital breath
Udana, he created Pulastya; from Vy^a, Pulaha;from Saraana,
Vasistha and from Apana, Kratu.

95. He created Bhadra, Nllalohita in the form of conceit.
These are the twelve sons of Brahma born of his vital breath.

96. These are the mental sons of Brahma. Bhrgu and others
who were created were not the expounders of the Veda.

97. They were the ancient householders. Dharma was
established (and propagated) by them. These twelve create
progeny along with Kudra.

98. Both Rbhu and Sanatkumara sublimated sexual virility.
As they were born very early before (the twelve sons) , they were
the eldest of all.

99. When the first ancient Kalpa was over, both of them
withdrew their splendour and occupied the Vairaja region
achieving (the good of) the world.

100. Both of them, practising Yogic virtue and concen¬
trating their self in the Atman maintained the dharma and aspir¬
ation (kdma) of the people by their great splendour.

101. Sanat continues to have the same form and features
as at the time of his birth. So he is called Kum^a. Hence his
name is mentioned Sanatkumara.

9.102-114

102. Their twelve races are divine and endowed with
divine attributes. Performing holy rites and multiplying the race,
they are embellished by great sages.

103. Thus ends (the description of) the activity of the
self- born lord in creating the worlds. The creation was born of
his various organs. The creation beginning with Mahat and
ending with ViSe^as belongs to Prakrti itself.

104-105. The light of the sun and the moon illuminates
the world which is further embellished with planets and stars. It
is surrounded by rivers, oceans, mountains, and cities of various
shapes and sizxs, and happy countryside. In that unmanifest
Brahmavana, Brahma spends the night.

106-108. This eternal tree of Brahma is born of the seed
of Avyakta. It grows up through his blessings. Intellect constitutes
its brandies and the sense-organs its sprout and Dharma and
Adharma its flowers, happiness and sorrow its fruits. It is the
source of livelihood for living beings and its root is Brahman.

109. The unmanifest which is the cause of creation is
eternal and of the nature of Sat and Asat. This is the Anugraha
Sarga, the primary creation of Brahma.

110. The six creations Mukhya etc. are secondary. They
exist in all the three times in Brahma who identifies with
them.

111. It is known by the learned that the creations fun¬
ction as causes of one another. There are two divine trees
growing together, having fine leaves and sprouts and branches.
Only one knows the tree of the Atman and not the other.

112. That incomprehensible Atman is the cause of creation
of all living beings — he whose head the Brahmanas eulogise as
heaven; the sky as the umbilicus; the sun and the moon as the
eyes; the quarters as the ears; and the earth as his feet.

113. From his mouth the Brahmanas were born ; from his
arms the K$atriyas ; from his thigh the Vaiiyas and from his
feet the §udras.^

114. The great lord is beyond the unmanifest. The cosmic
Egg is born of the unmanifest. From the cosmic Egg is born
Brahma who created the universe.

1. An echo of RV X. 90 (Puru$a SQkta) .

Vdyu Purdna

CHAPTER TEN
Manvaniaras

Suta said :

1-2. When the worlds came into existence thus by the acti¬
vity of Brahma, the creator, and when the progeny did not
multiply by any means, Brahma, enveloped entirely by Tamas,
became dejected. He then created intelligence which leads to
a definite decision.

3. He then saw only the Tamas element moving within
himself as the controlling factor. Subduing Rajas and Sattva,
it was functioning.

4. Tormented by that sorrow, the Lord of the universe felt
grieved. He eschewed Tamas and Rajas enveloped it.

5. The Tamas that was thus pushed out (dispelled) , gave
birth to a twin. Violence and sorrow were born of Adharma.* (?)

6. When the twins were born of the foot, the lord felt
pleased. And he resorted to this.

7. He abandoned his body which was non-radiant. He
split it into two. With one half of his body he became a man.

8. With the other half he became a woman. The woman
was named Satarupa. Then the lord created the earth (for the
support of created beings) . The lord created desires also.

9. This body of Brahma pervaded the earth and heaven by
its greatness. The previous body stood enveloping the firma¬
ment.

10-11. The woman Satarupa who was born of half the
body of the creator performed a severe penance for a million
years and obtained a man of brilliant fame as her husband. He
was called Manu, the first man bom of god Brahma.

12-13. Seventy-one sets of four Yugas, constitute what is
called his Manvantara (reign of Manu). Having obtained
Satarupa, not born of any womb, as his wife, he sported with
her. Hence that sport is called Rati (sexual , intercourse) . The
first act of coition happened in the beginning of the Kalpa.

*^okdt emended as £oko.

10.14-28

14. Brahma created Viraji. That Viraj became the man
{purusa ) . And as the king had been created mentally, he became
known as Vairaja Manu.

15-16. That creation (of subjects) is called Vairaja. In
that creation, Manu is the man (the progenitor of human race).
Satarupa bore to that valorous man Vairaja two excellent sons
that persons possessing sons can expect.

1 7 . The two auspicious daughters Akuti and Prasuti were
born to Manu who gave Prasuti in marriage to Dak§a.

18. Daksa should be known as Pram (the vital breath) and
Manu, SaAkalpa (will, determination). Manu gave Akuti to the
patriarch Ruci.

19. Auspicious twins were born to Akuti from Ruci, the
mind-born son of Brahma. They were Yajiia and Daksina.

20. Yajha begot of Daksina twelve sons. They were called
Yamas, gods in the Svayarhbhuva Manvantara.

21. Being born as the sons of Yajfia, one of the twins
(Yama), they are known as Yamas. ThetwoGanas (groups) of

Brahma are Ajitas and Sukas,

22. The Yamas occupied the heaven at the outset. Hence
they are called ‘heaven-dwellers.* The mothers of the worlds
were born of Prasuti, the daughter of Svayambhuva Manu.

23. Lord Daksa begot of her twenty-four daughters. All of
them were lotus-eyed an i very fortunate.

21:. These were wives of Yogins and Yogic mothers. The
first thirteen were — Sraddha, Laksmi, Dhfti, Tusti, Pusti,
Medha, Kriya, Buddhi, Lajja, Vapus, Santi, Siddhi and Kirti
the thirteenth.

25. Lord Dharma took these daughters of Daksa as his
wives. They functioned as the doorways (of creation) as ordained
by Brahma.

26-28. Besides them, the remaining younger ones were the
eleven lovely-eyed daughtet's — Khyati, Sati, Saiiibhuti, Smrti,
Priti, K^ma, Sannati, Anasuya, Orja, Svaha and Svadha.
Other great sages then accepted them. They were Rudra,

1. The author uses Vairaja, Puru;a, Manu (and Sararit) as synonyms
here.

88 F(3j>u Purd3}a

Bhrgu, Marici, Angiras, Pulaha, Kratu, Pulastya, Atri, Vasistha,
Pitrs and Agni who took them as their wives.

29-31. He gave (in marriage) Sad to Siva and Khyati to
Bhrgu, Sambhuti to Marici, Smrti to Angiras, Priti to Pulastya,
Ksama to Pulaha, Sannati to Kratu, Anasuya to Atri, t[}rja to
Vasistha, Svaha to Agni and Svadha to Pitrs. I shall mention
the children born to them.

32. All these children were highly intelligent and very
fortunate. They abide in all the Manvantaras till the final
dissolution takes place.

33-36. Sraddha (faith) gave birth to Kama (Desire)
Lak$mi to Darpa (Arrogance); Dhrti (Firmness, self-command)
toNiyama (Restraint) ; the son of Tusti (Satisfaction) is called
Santosa (Contentment) ; Labha (Gain) was the son of Pusti
( nourishment) ; Sruta (Learning) was the son of Medha (intelli¬
gence). (The sons of) Kriya (Activity) were Naya (Justice),
Danda (Punishment) and Samaya (Law). BothBodha (Know¬
ledge) and Apramada (Absence of errors) were the sons of
Buddhi (intellect). Vinaya (Discipline) was the son of Lajja
(Bashfulncss) ; Vyavasaya (Exertion) was the son of Vapus
(body) ; K§ema (welfare) was the son of Santi (Tranquility);
Sukha (pleasure) was born of Siddhi (Achievement) ; Yasas
(fame) was the son of Kirti (Renown). These are the sons of
Dharma.

37. Harsa (pleasure) was the son of Kama from the god¬
dess Rati. Thus the progeny of Dharma resulted in happiness.

38-39. Himsa (Violence) bore to Adharma (Evil) the twins
Nikrti (Wickedness) and Anrta (Falsehood) . Bhaya (Fear) and
Naraka (Hell) were born of Nikyti and Anyta. The twins Maya
(Deceit) and Vedana (Pain) were born to them. Bhaya begot
of Maya, Mptyu that takes away living beings.

40. From Raurava, Vedana gave birth to Duhkha (pain).
From Mrtyu were born Vyadhi, Jvara, l§oka, Krodha, and
Asuya. These were characterised by Adharma and were condu¬
cive to misery.

1 . Verses 33-40 personify virtues and vices and state their parentage.
Out of these verses 38-41 describe the Tdmasa creation.

10.41-51

41 . They had no wives and no sons. They were known as
Nidhanas. Thus the Tamasa creation that checked the growth
ofDharma came into being.

42. Nila-Lohita was commanded by Brahma to create
progeny; 8iva, contemplated on his wife Sati and created sons
(born of his self).^

43. They were neither superior nor inferior to him. They
were mentally created and were equal to himself. He created
thousands and thousands (such children) who were wearing
elephants* hides. ^ All were equal to him in form, splendour,
strength and learning. Some were reddish brown. Some had
quivers. Some had matted hair.

44-51. They were tawny-coloured, equipped with quivers
(for arrows) ; they had matted hair and were deeply red (vilohita)
in complexion. They were green-haired. They killed with eyes (by
casting a glance) and held skulls (in their hands). They were
multiformed, hideous in appearance, and cosmic-formed. They
rode chariots and wore coats of mail. They were virtuous and
put on armours. They had hundred thousand arms. They could
traverse through the heaven, firmament and the earth. They had
big heads, eight fangs, two tongues and three eyes. (Some of
them were) eaters of rice, (some) eaters of flesh, (some were)
drinkers of ghee and (some) of Soma juice; some drank fat.
They were huge-bodied and blue-black-necked and of fierce
fury. They were equipped with quivers, bows, swords and
leather-shields. Some were seated, some were running, some
were yawning and some occupying scats. Some were teaching
the Vedas ; some performing Japa, practising Yoga and some
studying the Vedas. Some were blazing, some showering, some
shining, while some were smoking. Some were awake (enlight¬
ened), some the most enlightened, some established in
Brahman and some of auspicious vision. All of them were
blue-necked, thousand-eyed and nocturnal wanderers. They
were invisible to all beings. They were great yogins of brilliant
splendour. Some were shouting and running. Rudra created

1 . Verses 42-52 deitcribe Baudri Sffti (creation by Rudra) .

2. A. reads : IC^ti-vdsasSm ‘wearing elephants' hides'. Kpni-vasasd in the text
is obviously a misprint.

90 Vdj>u Pwrdt^

thousands of excellent gods resembling himself (Rudra) within
the period of Yama (three hours) .

52. On seeing them, Brahma said, “Do not create progeny
like these. Beings equal or superior to yourself, should not be
created by you. Create other offsprings. Prosperity be unto you.
I am staying here (by you). You create the offsprings. ”

53-54. (Siva replied ), “These hideous reddish blue beings
created by me in thousands and thousands are definitely com¬
parable to myself. These gods will become Rudras of great
strength. They will be known on the earth and in the sky by
the name Rudra.

55. These called Satarudra in the Veda will be worthy of
sacrifices and will partake of sacrificial shares with the groups
of gods.

56. They will stay till the period of dissolution, being
worshipped with those Devas born of the Chandas (Vedas) in
all the Manvantara ages.”

57. Thus addressed by the intelligent Lord Siva, the Pat¬
riarch Brahma, replied joyfully to the terrible Rudra ;

58. “O Lord, let it be as it is spoken by you. Welfare unto
you.” When so assented by Brahma, everything happened
accordingly.

59. Thencefortli, the lord did not create offsprings. He
stood with sublimated se.Kual virility till the final dissolution of
living beings. Since he said “I am slaying”, he is known as

60. The following ten qualities arc ever present in San¬
kara. They are: knowledge, non-attachment, glorious prosperity,
penance, truth, forbearance, firmness, creativity, self-com¬
prehension, dominance.

61. By means of his brilliance the lord surpasses all the
Devas, sages and Asuras. So he is known as Mahadeva.

62. He excels Devas by his glorious prosperity ; Asuras by
his strength; the sages by his knowledge; and all the Bhutas by
his Yoga.

The sages said ;

63. O noble sage, explain to us the nature of the Yoga,

1 0,64-74

penance, truth, virtue and the means of perfect knowledge of
the great lord.

64. We wish to hear completely all the different Dharmas
comprising the Yoga of Mahesvara whereby the twice-born
ones will attain Mok^a.

Vdjju narrated :

65. Five Dharmas have been proclaimed by Rudra in the
Puranas. They are called Mahesvarya^ (Yoga of Maheivara)
by the Rudras of unimpaired activities.

66-67. These Dharmas are practised by Adityas, Vasus,
Sadhyas, and Asvins, so also by all Maruts, Bhrgus, heaven-
dwellers of whom Yama, Indra are prominent and by Pitrs,
Kala, Mrtyu and many others.

68. The groups of sages, pure as the sky in the autumn,
with all their Karmans exhausted, practise these after uniting
the (individual) self with the ( cosmic) self.

69. Engaged in what is wholesome and pleasing to the
preceptors, and desirous of achieving what is pleasing to their
preceptor, they sport about like Devas, after giving up (i.e.
completing their span of) human life.

70-71. Please know in the serial order as they are being
narrated, the five eternal Dharmas ordained by the great lord.

These are: Prdndydma (Restraining of the breath), Dhydna
(Meditation), Pratydhdra (Withdrawal of the sense-organs),
Dhdrand (Steady abstration of the mind) and Smarana (recol¬
lection).

72. I shall expound, in their particular order, their charac¬
teristics, causes and principles as explained by Rudra.

73. The restraining of the speed (span?) of vital breath
is also called Pranayama. It is of three kinds : Manda (slow) ,

(middling) zndUttama (excellent).

74. Controlling the vital breath is termed Pranayama. The

I . Yoga of Mahesvara consisting of five Dharmas is a discussion on Yoga.
The five Dharmas enumerated in vv. 70-71 below are the main stages in
Pataiijala Yoga, viz. Pranayama, Dhy&na, Praty&hara, Dharaijia and the only
Saiva addition is Smarat/a while Fataiijali’s last stage Samadhi is dropped.

92 V^u Pur&na

standard span of Prandydma is twelve mdtrds (matra =» time required
to pronounce a short vowel).

75. The Manda Prandydma has one stroke of twelve moments.
The Madhya Prdndydma has two strokes and has the span of
twenty-four mdtrds.

76. The Uttama Prdndydma has three strokes and the mdtrds
are thirty-six. This excellent Prdndydma produces sweat, shiver¬
ing, languor and exhaustion.

77. Thus the three characteristics of Prdndydma have been
explained. Now listen to their span and other characteristics
briefly.

78. A lion or an elephant or any other wild animal of the
forest on being captured and tamed becomes mild and quiet.

79. Similarly though the vital breath is difficult to be con¬
trolled in case of non-self-possessed persons, it can be controlled
by practice of Yoga if done regularly.

80-81. Just as a (captured) lion or an elephant becomes
powerless and tamed by disciplining and lapse of time, similarly
by placing the mind with the Manda (slow) type of Prdndydma^
it comes under control. Similarly the wind (life-breath) lives
by being placed under mind-god ( ?) .

82. Just as the life-breath comes under control by resorting
to Yoga, similarly he can take the life-breath wherever he
pleases.

83. Just as a lion or elephant which comes under control
provides protection to men from other animals ;

84. Just as (so ? ) the wind which blows in all directions, if
controlled within the body by meditation, destroys all sins in the
body.

85. All the blemishes of the Brahmana who is self-controlled
and engaged in Prdndydma perish. He becomes stable in the
Sattva Guna.

86. Prdridydma is equal to all the penances performed and
performance of (all) holy rites and observances, and the ihiits
accorded by all sacrifices.

87. Prdr^ydma is equal to the penance and observance of
the holy rite of drinking a drop of water from the tip of Kula
grass once in a month and continuing it for a hundred years.

10.88—11.6

88. One should burn off defects of the body through
ySma^ sins through Dhdrand, the sensual objects through Pratyd-
hdra and ungodly qualities through Dhydna.

89. Therefore, a practising Yogin should always be engaged
in Prdr^dydma. After purifying himself of all sins, he will attain
the supreme Brahman.

CHAPTER ELEVEN
Pd^upata Toga}-

Vdyusaid'.

1-2. Sages of noble souls observe with divine vision and
worship the vital breath {Prana) by establishing themselves in
penance, whether it be for a great day or a day and night or a
fortnight, or a month or six months or a year or a Yuga or
thousands of great Yugas.

3. Henceforth, I shall explain the purpose and particularly
the benefit of Pranayama as expounded by the Lord.®

4. Know that the objectives of Prdndydma are four: Sdntiy
PraSmtU Prasada and Dipti (each term is explained in the
following verses).

5. Actions whether terrible in form or auspicious in nature,
if performed by oneself, do bear fruits here and hereafter in due
course.

6. But the quelling of evils and sins committed by parents,
cousins or other relatives or a mixture of both is called ^dnti.

1 . The present chapter is important as it throws a flood of light on the
Palupata Yoga as practised before the 10th cent. A.D. when the Vh. P. came
to be finally redacted.

2. Verses 3-11 describe the purpose or objectives of Prfin&yibna, the
first Dharma in this Yoga.

Fdjfu PuTdna

7. The restraint of sins arising from covetousness is called
Praidnti. It is a form of penance that benefits both here and
hereafter.

8. Sages richly endowed with knowledge and perfect
wisdom can reach the world of the sun, moon, planets and
stars.

9. To the enlightened, the vision of the past, present and
future is possible. It is called Dipti. It is also a penance.

10. Pwjflc/rt is that which sublimates the five sense organs,
their objects, the mind and the five vital breaths.

1 1 . Thus the fourfold Prdndyama is the first Dharma. It
should be known that it gives immediate fruit and results forth¬
with in composure (of mind).

12. Henceforth I shall explain the characteristics of Prdnd~
yama^ the posture and the practice of Yoga precisely.

13-18. One should utter the syllable Om at the outset and
bow to the moon or the sun. Then he should sit in the postures
of Svastika or Ardhapadmn. The two knees shall be level with each
other or one knee should be slightly raised. He should sit com¬
fortably with firmness. The feet shall be brought closer. The
mouth should be kept closed, the eyes half-closed, the chest
raised forward. With the heels he should cover the scrotum and
the penis; the head should be slightly raised, the neck be
straightened. He should fix his gaze on the tip of his nose,
and should not look elsewhere in any direction. He should cover
Tamas by Rajas which he should envelop by Sattva. Then he
should remain established in Sattva and practise Yoga
with pure mind. He should then hold (control ) the aggregate
of his sense-organs and their objects, his mind and the five vital
breaths. He shall then begin Pratydhdra (withdrawing in
himself these together) .

19-22. He who withdraws his passion and desires as the
tortoise does its limbs, becomes delighted in the self. Fixed
(established) in it, he sees the Self in his self. Filling the body
with air and remaining pure within and without, he shall begin
the withdrawal by the process of Yoga firom the navel to the

11.23-34

throat. One winking (closing and opening of eyelids) is the
period called Kala. The Prandyama shall be held for twelve
mdtrds : Dhdrand cansists of 12 Prdndyamas. Yoga is 2 Dhdratfds. A
person thus practising Yoga attains prosperity. He sees tlie great
Self shining in his own splendour.

23. All the defects (sins) of the Brahmana who is engaged
in (i.e. practices) Pranayama and is self-controled are destroyed
and he becomes established in Sattva.

24. Thus, with due restriction in the diet a sage (observing
silence) engaged in Prdndjdm'i, shall conquer Yogic stages
and ascend higher and higher.

25. The great ground (i.c. stage) if not subdued (overcome)
may generate many defects. It may increase delusion. Hence
one cannot go to a higher stage unless the initial stage is over¬
come.

26. Just as water is taken up by applying force through a
pipe or mechanical device, so also the Yogin should drink in
the wind with effort but conquering (without incurring)
exhaustion.

27-28. The wind shall be retained gradually in the umbili¬
cus, in the heart, in the chest, in the throat, in the mouth, at
the tip of the nose, in the eye, between the eyebrows and in the
head. The retention of the breath a little above in the great lord
is called Dhdrand. Since both the Prdria and Apdna are obstructed,
it is called Prandyama.

29. It is the steadying of the mind that is called Dhdrand.
The withdrawal from the sense-objects is Praiydhdra.

30. When all these are combined together, accomplishment
of Yoga cr Siddhi takes place. The achievement is the charac¬
teristic sign of Yogic meditation. Endowed with meditation, the
Yogi sees his own self as the sun and the moon.

31. If Sattva is not accomplished, the vision is not possible.
If the Yoga is practised in a defective place or at the wrong
time, the vision is not possible.

32-34. A Yogi should not practice concentration near fire,
in the forest, over a heap of dry leaves, in a place infested with

Vdj>u Pvrana

low creatures (or a crowded place) , in a cremation ground, in
a dilapidated cowshed, at the cross-roads (where four ways
meet) , in a noisy or terrifying place, near a tomb (or a Bud¬
dhist or Jain shrine) or a place full of ant-hills, near a well or a
liver, for these are places of disturbance. Nor should he do
so when overwhelmed with hunger, displeasure or excitement.
He should however practice Yoga diligently and with concen¬
tration.

35. In spite of knowing decisively these faults, if a person
inadvertently engages in the practice of Yoga, the three hum¬
ours in his body become deranged and put up obstacles in his
path.

36. He develops sluggishness, deafness, muteness, blindness,
loss of memory, old age and sickness.

37. The bodily humours of a person practising Yoga igno¬
rantly, become virulent. Hence a Yogin should practise Yoga
with pure knowledge of the mind and body.

38. If he is alert and careful in the practice of Yoga, he
will not suffer from any defects. I shall explain the remedy for
the defects originating from the wrong performance of Prdnd-
ydma.

39. The enlargement of the spleen (due to the derange¬
ment of the wind humour) calms down, if the patient drinks
thick, sticky gruel (while it is) very hot.

40-42. The following is the treatment for constipation.
After taking in curds or gruel, the vital breath will go up. Then
the *wind knot* (a lump caused by the disturbance of the wind
in the body) shall be broken up and the vital breath made to
circulate in its own place. Still, if there is no improvement, the
Dhdrand should be practised in the head. The practitioner of
Yoga shall retain the body in the Sattva alone. For dispelling
(curing) constipation this remedy should be followed.

43. At the beginning of Yogic practice if there is shaking
of limbs, this treatment shall be followed. This will give him
relief. '*

11.44-55

44. He shall fix firmly something in the mind and hold on
to it as though observing some holy rite. If there is palpitation
of the heart, the vital breath shall be retained in the cardiac
region and near the throat.

45. If there is obstruction to speech, the vital breath should
be retained in the organ of speech; in deafness it shall be re¬
tained in the ears. In affliction by thirst, he shall (apply) oil or
ghee to the tip of the tongue by means of threads. Concentrat¬
ing thus on the effect of the treatment, a Yogin achieves happi¬
ness,

46-49. In the state of consumption and leprosy, the
Sattvika breath shall be centred on the parts affected. If a part
is affected by Rajas, the Yoga shall be practised with respect to
that particular part. If a Brahmana practising Yoga, suffers
from illness the following treatment should be pursued. His
head shall be beaten with a wedge of bamboo or the wedge shall
be placed on his head and beaten with a wooden stick. Thus over¬
whelmed by fear, he will regain consciousness. Or if he has lost
consciousness he can be held with hands. After regaining con¬
sciousness he should retain Dhdrand in the head. He shall eat
oily substance yet in small quantity. Thus the Yogin becomes
happy.

50. When he is possessed by a non-human being, he should
perform the Dhdrand of heaven, earth, wind and fire.

51. Being burnt by Prdndydma everything comes under
control. Still if it enters the body, he should ward it off.

52. Then after stupefying it with one’s Yogic power, the
fire of Prdndydma be burnt over its head and it is completely
perished.

53. The faults of the black serpent (i.c. ignorance) should
be retained in the cavity of the heart. After keeping the worlds
Mahar, Jana, Tapas and Satya in the heart, he should perform
Dhdrand.

54. Drinking the fndt of the poison, he shall retain it but
make it ineffective. He should perform Dhdrand conceiving in
his mind the whole earth along with the mountains all round.

55. After placing the oceans in the heart and remembering
the deities therein, he should bathe with a thousand vessels.

Vdjfu Furdm

56. With waters upto the neck, Dhdrand shall* be fixed on
the head. When afflicted by the back-current of poison, he
shall perform Dhdrand over all the parts of his body.

57. He shall drink in the clay from the ant-hill with the
cups of the withered fallen leaves of the Arka plant. This
Yogic mode of treatment is well known in the world.

58. It has been explained briefly in the manner found
among the topics of Yoga. You should know the suitable traits
of the Brahmana before you shall reveal it.

59. If it is revealed out of delusion to an undeserving
person, the instruction proves fruitless. Hence the practice of
Yoga shall not be mentioned to anybody (who is undeserving).

60. Strength, health, indiflerence to sensual objects, lust¬
rous complexion, good and gentle voice, auspicious smell and
less quantity of urine and faeces. These are primary signs of
progress in Yoga in the body.

61. If he sees himself and the earth blazing and one enter¬
ing the other, he should know that the time of accomplishment
of Yoga has approached.

CHAPTER TWELVE
Evil Portents and Calamities in Toga

Suta said :

1. Henceforth, I shall explain how the evil portents, in¬
juries, calamities and defects appear to a person who has realized
the Truth.

2. The Yogin who is afflicted by evil may be enamoured
of women, season (?) and long for human enjoyments and the
fruits of learning.

12.3-12

3. Such an afflicted person desires to perform Mdyic
(deceptive) activities such as maintenance of sacrificial fire
{Agnihotra) , oblations in fire, performance of sacrifice, wealth
and heaven.

4. IfaYogin is engaged in such religious rites, he falls a
victim to Nescience {Avidyd). One should know that one is
affected and should deliberately avoid it. If he becomes per¬
manently devoted to Brahman, he is released from the evil
effects.

5. But even though one has mastered breath-control and
evils (obstructing Yoga), other evils arising from (and of the
nature of) Sattva, Rajas and Tamas appear.

6. Perspicuous intellect, hearing (spiritual) voices, vision of
gods and circular motion of whirling flame — these are called the
signs of (attainment of) Siddhi.

7. All learning, literature, arts and other lores commimic-
able orally as well as the essence of all learning attend upon
him (for service). It is the index of his superhuman power.^

8. He hears words worth hearing even from the distance of
a hundred Yojanas. The omniscient Yogin, even though know¬
ing the procedure of Yoga, may become like a lunatic.

9. If the great Yogi sees Yaksas, Raksasas, Gandharvas
and divine beings and knows them, it is the sign of disturbance
(in spiritual progress).

10. One should recognize him specifically as insane if he
sees Devas, Danavas, Sages and Pitrs all round.

11. The Yogi, being urged by his inner soul, flounders
through delusion. All his knowledge is lost when his intellect is
confounded.

12. Professional activities can destroy his mental balance.
If his mind is overcome (due to shock of financial loss) and
urged by his inner soul, his knowledge is lost.

1. Verses 7-15 describe the disturbances in the path of Yogic progress.
16-25 describe the powers attained by different DMravds. But these
Siddhis are a trap (v. 26). The gbt of the remaining chapter is that a
Yogi should not be attached to any exalted position— even of god Brahma
himself. Then only he will be absorbed in Brahman.

100 Vdjru Purina

13. Covering himself with a white cloth or a blanket he
should quickly meditate upon the great Brahman.

14. If the inelligent Yogi desires to attain his spiritual
power, he should give up (overcome) his defects caused by the
(spiritual) disturbances.

15. Devas, Gandharvas, Sages, Yaksas, Serpents and
Asuras, that are involved in creating obstruction, come again
and again.

16. A practising Yogin should always take light food and
subdue the sense-organs. Similarly he should lie and repose in
the subtle body and perform Dhdrand in the head.

17. Then, if he conquers sleep after practising Yoga,
Upasargas in the form of vital breaths are produced in the
end.

18. He should then perform Dhdrandsof the earth, waters,
fire, ether and the mind.

19. Then the striving (aspiring) recluse should perform
Dhdrand upon his intellect. He should discard instantly whenever
he sees the indications of (coming) Siddhis.

20. While he performs the Dhdrand of the earth, the earth
becomes subtle. While he performs the Dhdrand waters, the
waters become subtle. Cool juices, subtle and nectar-like, begin
to function.

21. While he performs the JDAorana of fire, the subtle fire
begins to function. He feels himself like fire and sees its subtle
nature.

22-23. He considers himself to be wind and the universal
sphere as made of that*. While he performs the Dhdrand of the
ethei, the subtle ether begins to function. He sees its subtle sphere
and its sound begins to function.

24. While he performs the Dhdrand of the mind, the subtle
mind begins to function. Through his mind he penetrates the
minds of living beings; when he unites his intellect with the
cosmic intellect, he understands everything perfectly.

25. The Yogin who, after knowing the seven subtle elements
abandons them, attains the highest point of intellect.

*The same line is repeated as 23b.

12.26-36

101

26. If he identifies with any of these elements characterised
by Aisvarya (prosperity or mastery), he becomes entangled and
thereby perishes.

27. Hence he who knows the subtle elements attached to
one another and abandons them deliberately, attains the supreme
lord.

28. Indeed, even the noble-souled sages of divine vision
are found entangled in the subtle elements. Those are regarded
as defects in them.

29. Hence no attachment should be had in regard to the
subtle elements. Due to AiSvarya (prosperity and glory) attach¬
ment is generated, while Brahman is called non-attached.

30. After knowing the seven subtle (elements etc.) and
the excellent great god of six characteristics, he attains to the
supreme Brahman.

31. Those who know the procedure, declare the (following)
six characteristics of the supreme Lord. These are: omniscience,
contentment, beginning-less (external knowledge) , independence,
never-failing power and infinite power.

32. The practising Yogin with Brahman as his permanent
asset, becomes liberated from the Upasargas. To a Yogin who
has conquered the vital breath, the Upasargas and passion, there
remains only one Dhdrana inclusive of all desires in the external
body.

33. When the twice-born fixes his mind anywhere he enters
it. He enters the elements and can even shake (move) the
three worlds.

34. Be means of this Dhdrana^ he can abandon his body
and enter another. He should determine that the Sun is the
mental door of the Yoga.

35. He is called Aditya as he is the recipient of the activities
(like taking). The Yogin who, by this procedure, becomes
detached and free from che affections of the subtle elements goes
beyond the sphere of Prakfti to Rudraloka.

36. The Yogin who has attained the status of I^vara and
Gunas becomes Brahman himself. He withdraws himself from
the positions of Devas.

102

Fayu Furdpa

37-38. He should eschew from the positions of Piiacas,
Rak$asas, Gandharvas, Kubera, Indra, Soma and Prajapati by
the processes specific to these.

39. He should give up the position of Brahma by the
special Brdhna procedure. He should take leave of the Lord.
But if he is attached thereto ( to Brahma’s position) , he becomes
(as if) intoxicated and everything (his fall) proceeds from
that.

40. Being permanently absorbed in Brahman, he should
give up the aforesaid positions. Thus, being non-attached to
these positions, he shall acquire the power of going anywhere
(omnipresence) .

CHAPTER THIRTEEN
Supreme Powers of Toga

Vdyu said :

1. Henceforth I shall explain in detail the supreme
powers of Yoga whereby the Yogin can go beyond all the
worlds.

2. Eight types of powers of Yogins have been cited. Listen
to these as I narrate them in order.

3-4. They are Anirndt Laghimd, Mahma, Prapti, Prakamya^
liitvOf VaSitva and Kdmdvasayitd. The divine faculty that fulfils
all desires is of various types.

5-8. It is (of the following types) Savadya^ Pfiravadya
and Sukfma. Savadya is that principle which comprises the five
elements. Miravadya consists of the five elements as well as the
sense-organs, mind and the ego. Sukfma consisting of the five
elements comprises the sense-oigans, mind, ego and intellect.
So also the powers of omnipresence and discrimination pertain¬
ing to the Self. The combination of these three types is found
in the Sdkfma type alone.

13.9-19

103

9. The eightfold AUvarya too functions in the subtle
elements. I shall explain its features as the lord has described.

10. In all the three worlds, among all living beings, the
power of A^imd (becoming minute like an atom) is uncontrolled.
It is unmanifest. It is the basis of all (powers) .

1 1 . What is stated to be inaccessible to living beings in
the three worlds becomes accessible to the Yogins by virtue of
this first power.

12. The second power in Yoga consists of descending
(hanging down) and floating. The Yogi possessed of this power
can move the fastest in all beings.

13. The ability to obtain anything in the three worlds
is called Prakamya (irresistible will). What is Mahimd also
falls under this category. This is the third Yoga (Yogic
power).

14. These three worlds are regarded as untraversable to all
beings (except Yogins) in the three worlds. It is the Yogin who can
enjoy all objects to the utmost satisfaction. He is not obstructed
anywhere. Happiness and misery befall all living beings in the
three worlds (but the Yogin escapes).

15. The Yogin becomes the lord of everything. In the
three worlds including the mobile and immobile beings the living
beings become submissive to him. They can be made to serve
if he so wishes, not otherwise.

16. Where there is the supernormal power called Kdmdva-
sayitva, by the mere will (of the Yogi), the sense-organs function
or do not function according to his will.

17. Objects of senses, viz. Sound, Touch, Taste, Smell and
Colour as well as the mind function or do not function just in
compliance of his will.

18. He is neither born nor does he die. He is neither broken
nor cut. He does not get burnt nor does he lose his sense. He is
neither defleient nor attached.

19. He does not get diminished or waste away. He does
not perish. He is never dejected. Anywhere he can do anything
or undo it.

104

Vdjyu Purdna

20. He is not characterised by smell, taste, • colour, touch
and sound. He is casteless, but not inferior to any caste.

21. He enjoys sensual objects but is not entangled by them.
On realising the greatest and the subtlest Brahman, because of
his subtlety, lie attains salvation.

22. Because of salvation, he becomes all-pervading. Be¬
cause he pervades (everything), he is called Purusa. Due to his
subtle form, the Purusa is established in Supremacy.

23. Another characteristic of his Supremacy is the all¬
round subtlety. After attaining the most excellent Yoga, of
unobstructed supremacy, he goes to the subtlest region, the
state of Liberation.

CHAPTER FOURTEEN
PdSupaUi Toga

Vdj'U continued :

1. A person who has come thus (to this stage) due to
knowledge, should not perform any action due to passion.
After experiencing the Rajasic and Tamasic fruits, he becomes
attached there.

2. Similarly the man who has performed meritorious
actions enjoys the fruits in heaven. Fallen from that region, he
is born again as a human being.

3. Brahman is therefore, supreme and subtle. Brahman
is said to be eternal. One should devote oneself to Brahman
as Brahman is the supreme bliss.

4. There is great exertion in performing sacrifice requiring
great deal of (expenditure of) wealth. Moreover he (the
sacrificer) is subject to death. Salvation therefore is the greatest
bliss.

5. But he who is engaged in meditation and devoted to
the sacrifice of Brahman cannot be reached even in hundreds of
Manvantaras.

14.6-14

105

6. He visualizes the divine Purusa that is called the ViSva
(all-pervading). He appears in various forms. He has feet,
heads and necks everywhere (pervades the Universe) . He is
the Lord and the creator of the Universe. He has the cosmic
fragrance, is garlanded cosrnically and robed in cosmic apparel.
He is the Ruler of all.

7. By means of their sense-organs people endeavour to
visualize him who is the winged noble soul, the most excellent
and the greatest Soul. But it is not with the eyes but with the
mental concentration called Yoga that they can see the omni¬
scient, ancient governor (Teacher) who is subtler than the subt¬
lest, greater than the greatest, the Purusa of golden complexion,
devoid of sense-organs.

8. They always see Purusa who is golden in colour, en¬
dowed with or without exterior symbols, devoid of attributes,
conscious, eternal, all-pervading and pure. By means of Yoga,
tliey see the steady light.

9. Manifested thereby He shines in his own refulgence. He
is devoid of heads, feet, belly, sides and tongue, but he, though
beyond the ken of senses, though still extremely subtle and
alone, can see without eyes and hear without ears.

10. There is nothing that is not known to him; yet he has
no intellect. He knows all, yet he is not known to the Vedas.
They call him the foremost or the first Purusa, the great, the
sentient, all-pervading and very subtle.

1 1 . All sages call that Prakrti, which gives birth to living
beings in this world. Those who are engaged in Yoga, can
visualize it mentally.

12-13. Those who are engaged in Yogic meditation on the
eternal Purusa who is endowed with hands and feet, eyes,
heads and faces (mouths), ears on all sides and who stays after
permeating everything in the world (who is both immanent and
transcendent) and who governs everything, does not become
deluded.

14. One does not get deluded after meditating on the
supreme Brahman, the Soul of all living beings, the imperish¬
able, noble, supreme soul, the soul of all.

106

Vayu. Purd^

15-16. Just as the (presence of the) wind is fo be admitted
as evident through its movement in clouds, so is that of the
Atman that moves through the bodies of all. Since the Soul
abides in the body, it is named Purusa. When the merit is ex¬
hausted due to specific Karmans he is born and re-born in
the womb by the mixture of semen and blood as a result of the
mixture of male and female flesh.*-

1 7. Then, at the time of conception, Kalana^ the embryo
at its first stage (in the form of a drop) is formed. In due
course the Kalana develops into bubbles.

18-19. Just as a lump of clay pressed by the wind in the
potter’s wheel and shaped by the hands (of the potter) attains
multifarious shapes, so also the foetus united with bones and
impelled by the wind becomes a human body with proper
forms, features and mind.

20. The wind assembles them together. From the wind
water is generated. From the water the vital breath is formed
and through the vital breath the semen gets developed.

21. Thirty- three parts of blood (female contribution) and
fourteen parts of the semen mixing together form only half a
Pala (two karSas) and is deposited in the womb.

22. The child in the womb is covered by the five vital
breaths. From the father’s body he inherits his forms and
features.

23. The food of the mother, drunk or licked, enters through
the umbilical cord and sustains the foetus in the womb.

24. For nine months the child suffers in the body with
his neck encircled by the iimer vessels of its mother. His limbs
are covered in disorder. He remains there for nine months. He
then comes out through the vaginal passage with the head
downwards.

25. Then (in his life on the earth) he commits some sinful
actions and as a result he goes to the hell (after death) ,
Asipatravana or Salmali where he is cut or pierced.^

1. Verses 16-25 give Fur&nic (Mediaeval) ideas on Embryology.

2. Verses 25-31 describe the tortures in hell.

14.26-36

107

26. In the hell, he is rebuked and threatened. He is forced
to drink blood. These are the terrible tortures he has to undergo
in Kumbhipaka. They are very unbearable.

27. Just as waters though parted regain their normal form,
so also the hellish beings though cut and broken in torturing
hells regain their original form.

28. Thus the living beings become agitated and tortured
through their own sins. If there is anything left over, they
take other births.

29. Man must go alone to the abode of death. He must
bear the punishments alone. Hence one should perform pious
deeds.

30. None follows him who proceeds along the path of
death. But the actions performed by him pursue him.

31. The hellish beings always cry in the abode of Yama
when they are pierced or when tortures are inflicted on their
bodies. Their bodies being tortured get withered up and suffer
extreme pain caused by evil harassments.

32. The sin may forcibly remove everything desirable re¬
sorted to by him mentally, verbally or physically. Hence one
should perform meritorious deeds.

33. In accordance with the sinful actions committed by
him previously, the embodied being undergoes six types of
worldly transmigrations of Tamasa nature.^

34-35. They are : Birth as human beings; as domestic
animals {Pa§u) ; from the state of Pa^u (he becomes) a wild
animal ; from that stage (he goes to) the birds; from ‘bird-hood*
to reptiles; from reptilehood he certainly becomes an
immobile. He who has attained the immobile state evolves into
a human being. He thus rotates like one propelled by the
potter’s wheel.

36. Thus in this migration six types of birth beginning with
that as man and ending with that as plant are known as
Tamasa. He undergoes many changes there.

1 . The life in hell and evolution through six sts^cs upto that of man
show the acceptance of the principle of redemption. No sinner is condemned
to eternal hell.

108

Fayu Purdna

37. The transmigrations beginning with Brahma and end¬
ing with Piidca are known as Sattvika. Only in the celestial
regions the embodied beings experience these.

38-39. In the world of Brahma, there is ov\y SaUva\ in the
world of immobile beings there is only Tamas. In between the
two there is Rajas, that supports the fourteen lokas. How can
he think of the great Brahman when he is distressed by pain
and his vitals are being torn. It is due to the impressions of the
previous pious actions that he attains human birth. Hence one
should devote oneself entirely to Brahman.

CHAPTER FIFTEEN
PdSupata Toga {continued)

Vayu said :

1. After knowing the fourteen types of transmigrations a
person overpowered by the fear of Sarhsdra (transmigration
from birth to birth) should begin suitable action.

2. Then, being whirled round by the wheel of Sarhsdra he
remembers (about Yoga) . Thenceforth, he is always engaged in
meditation in communion with the Supreme. He should start
the Togic practice in such a way as he would be able to visualize
the Soul.

3. He is the first, the supreme light, the excellent bridge.
He has grown up in living beings but this difference is not
eternal.

4. Hence he who knows the procedure should worship this
bridge, this Atman, this fire with its face in every direction,
abiding in the heart of living beings.

5. After sipping water once only at the beginning, with
purity and with the mind concentrated on Hin^ he should offer

15.6-14

109

eight oblations in a serial order to the Fire that abides in the
heart and should worship him silently.

6-7. The five shall be offered with the following

five mantras : Prandya Svdhd^ Apdndya Svdhd, Samdndya Svdhd
Udandya Svdhd and Vydndya Svdhd. The other {three Ahutis) shall
be offered simply with ‘Svdhd\ Then he should take food as he
pleases. He should drink water once, perform Acamana thrice
and touch the heart.

8. He should then strengthen and satisfy himself by repeat¬
ing the following mantra — “Om, Thou art the knot of the Prdnas.
Tou art the Atman. Rudra indeed is the Atman. That Rudra, the
destroyer of the subjects. He is the Pranas of the Atman.

9. You are the eldest among Devas. You are fierce, the
skilful bull. You are the destroyer of death. Let this Havis obla¬
tion offered be propitious to us”.

10-11. Saying thus he shall touch the heart, the right toe
and the navel with the right hand. Touching water once again,
he shall touch the chest, eyes, nose, ears, heart and the head.
The Prdria and Apdna both are declared as two Atmans.

12. Of these Prana is the inner and Apdna is the external
Atman. Anna (food) is Prana, and Apana is both life and
death.

13. Anna (food) should be known as Brahman. It is the
source of origin of the people. The living beings are born thro¬
ugh Anna (food) . The maintenance is sought through Anna
(food) . The living beings increase through Anna. Hence it is
called Anna.

14. Devas and Danavas eat the food oblated in the (sacri¬
ficial) fire. Gandharvas, Yaksas, Rak|asas and Pisacas too par¬
take of it.

110

F<^a Pwran.a

CHAPTER SIXTEEN
Purity and Conduct of Life^

Vdyu said :

1 . Henceforth I shall explain the characteristics of purity
and conduct of life, the observance of which purifies the Atman
and leads a person to heaven after death.

2. Seeking of water for purity isthe excellent state of sages.
He who is not negligent in regard to these comes to no trou¬
ble.

3. Insult and honour, they say, constitute (what is called)
poison and nectar. Insult is poison; honour is nectar.

4. The sage who does not err in regard to these comes to
no trouble. He should remain with the preceptor for a year enga¬
ged in what is pleasing and beneficial to him.

5. He should not be negligent in the observance of vows,
major {Tamas) or minor {Niyamas). After attaining supreme
knowledge, he should seek permission from his preceptor and
move about the earth consistently with Dharma.

6. This is the holy dictate of Dharma^ viz. one should go
along the path purified by (i.e. observed carefully by) the eyes;
one should drink water filtered with a cloth; and one should
utter words purified by truth i.e. state the truth only.®

7. It is the considered opinion that the knower of Yoga
should never accept hospitality in Sraddhas and Tajnas and that
it is only thus that a Yogin becomes non-violent.

8-9. An intelligent Yogin should go out (for alms) when
the fires (in the kitchen) have become smokeless* and have been

1 . This chapter prescribes the rules of conduct to be followed by Paiu-
pata yogins. The term *Saucdeara* corresponds to *Saddcara* in Dharma
S&stra. These are usages practised by one's ancestors ( Manu) or by
under the belief that they are part of Dharma (Kumarila). Some of the
rules (as noted below) are adopted from those prescribed for saiimyisins. Some
of the verses are adapted from Smrtis.

2. An echo of Manu VI . 46. Gf. also iSahkhasmrti. VII.7« Vi^^u Dh. S.
96. 14-17 and KP. II. 28. 19.

3. Gf. Manu VI. 56, iSahkha. VII. 2.

16.10-18

111

extinguished and the people have practically taken their meals.
He should not constantly beg in the same houses lest he should
get insulted or people offended. It is thus without violating the
code of conduct of the good, that he should carefully go out for
alms.

10. First of all, he should go to the houses of only those
householders who maintain good conduct. Such begging for
alms is said to be an excellent means of livelihood advised to
the Yogin.

1 1 . Secondly, he should go to the abodes of modest house¬
holders who are faithful, self-controlled, learned and noble.

12. Last of all he should go to the residence of non-defiled
and unfallen people. Begging for alms in the abodes of lower
caste is considered mean,

13. The alms received may be gruel, butter-milk, milk,
barley-water, cooked or uncooked fruits, roots, oil-cake or any¬
thing offered in accordance with the householder’s ability.

14. Thus the foodstuffs conducive to the increase in Siddliis
of Yogins have been proclaimed by me. Among these the most
excellent is that which is received by way of alms.

15. He who begs alms in a righteous manner, is better than
the person who drinks a drop of water from the tip of the KuSa
grass once in a month.

16. The observance of the Candrayana^ vow is the most ex¬
cellent for the Yogin. He should perform it once, twice, thrice,
four times successively or as many times as he can.

17-18. Non-stealing, celibacy, non-covetousness and renun¬
ciation are the holy rites of recluses {Bhiksus). The restraints
{Miyamas) are non-violence, truthfulness; non-furiousness, ser-

1. Candraya^a is an expiation (JPrqyaScitta) for all lapses for which no
specific penance is prescribed. It is also for accruing merits. It is so called as
the intake of morsels of food increases or decreases in imitation of the course
of the phases of the moon. Thus if he eats one morsel on the 1st Tithi, he is
to increase one more morsel the next day eating 1 5 morseb on the Full
Moon day. And thus he is to decrease by one morsel everyday and observe
fisat on the New Moon day.

112 VayuPurana

vice to the preceptor, purity of body, light diet aad daily study
of the Vedas.

19-20. Just as an elephant is caught in the forest, is then
controlled, so man with the seeds (of Karmas) as his source of
birth, body as gmas^ is bound by Karmas. Soon he is trapped
and is disciplined like a (wild) elephant. In this way, with the
seeds of his Karmas having been burnt by the fire of pure know¬
ledge, he becomes free from bondage and quiescent. He is called
the liberated (soul) .

21. By Vedas, by means of eulogies, all rites in a sacrifice
(are performed) . Japa is regarded more important than know¬
ledge. Meditation free from association with attachment is better
than jMna. When that is achieved, the eternal ( Moksa) is
obtained.

22. The Yogin possesses these attributes: control of sense-
organs, quiescence, truthfulness, sinlessness, silence, straight¬
forwardness towards all living beings, knowledge of thijigs be¬
yond the scope of sense-organs, uprightness etc. Those purified by
means of knowledge have declared thus.

23. Composed in mind, absorbed in Brahma (or the
Veda) , un-erring and alert, pure, delighting in the Alman, with
senses controlled — such pure, unsullied, highly intelligent, praise¬
worthy (un-censurable) and pure (yogins) achieve (master)
this Yoga.

CHAPTER SEVENTEEN
Attainment of the Ultimate Slate of Life

Vdyu said :

1-2. After passing the three (earlier) stages and reaching
the ultimate {Sannydsa) stage of life,‘ he shall attain the Su-

1. ParamaSrami is the last aSrama, viz. Sannyasa. The present chapter
states the rules to be followed by a Sannyasin. We find here the echoes of
Smrtis like Manu. Cf. for example the duty of wandering (cf. Manu VI,
52), the rules of conduct (cf. Manu VI. 92) . Also cf. Ilupra 8. 176-178,

17.3—18.1

113

preme knowledge by the end of a year. Taking leave of the pre¬
ceptor, he should wander over the earth. He should apply in
practice that excellent essential knowledge that leads to the
attainment of the knowable.

3. He who wanders remaining satisfied with the discrimina¬
tion between knowledge and the knowable, will never attain
the knowable even if he were to live for a thousand ELal-
pas.

4. Giving up contacts and attachment, subduing one’s wrath¬
fulness, subsisting on light food, he, with his sense-organs con¬
trolled, should close down all the portals of his intellect and
should thus fix his mind in meditation.

5. He should always practise Yoga in uninhabited places,
caves, forests or on the banks (sands) of rivers.^

6. He who has control over his speech, action and mind
and represents each by a long staff is declared as Tridan^in.^

7. Thus established, he who loves meditation, has subdued
his sense-organs, gives up both auspicious and inauspicious acts.
Even after abandoning this (physical) body, he is neither born
nor dead from the standpoint of scriptures.

CHAPTER EIGHTEEN
Procedure of Expiation for Recluses [Sannydsins)

Vdyu said :

1 . Henceforth I shall explain decisively the expiations pres
cribed for ascetics for their (evil) actions done by them un-

1. VaikhSnasa Sutra y ill. 9 prescribes this for a Paramakantsa. Bud¬
dhist and Jaina mendicants have similar instructions.

2. Cf.

Vdg-daa4o rmm-iaadah kdyadaudas tathawa caj

yasyaite nikitd buddhau tridaa4*ti sa ucyatel I

— Manu XII. 10 aboDak^a VII. 30.

114

Vayu Purarta

intentionally. But people who know the subtle Elhannasay that
there are expiations for actions done out of lust or deliberately
as well.

2. Sin is proclaimed as threefold, according as it is born
of (results from) speech, mind and body both by day or night
continuously. By this the whole world is bound.

3. The great Sruti declares that no man can stay without
activities. In life every moment has to be spent in activity^ for
its sustenance.

4. One shall be self-possessed and un-erring. Yoga is the
greatest strength. There is nothing seen to be greater than Yoga
for men here. Hence, the wise who are endowed with piety
praise Yoga.

5. Intelligent and resolute men transcending ignorance
through knowledge, attain excellent Aiivarya. Having discrim¬
inated between the greater and the lesser, they attain the highest
region.

6. Expiation is prescribed for the violation of any major or
minor vow ordained for the mendicant.

7. If he approaches a woman cut of lust, the expiation pres¬
cribed is that he shall perform the rite of Sdntapana^ along with
Pranayama.

8. He shall follow the prescribed courses (of conduct) at the
end of that expiation with mental purity. He should return to
the hermitage and move about carefully as a mendicant.
The wise people opine that words piercing the heart® do not
kill (?)

9. However this should not be indulged in. For this results
in cruelty.

The Sruti says that there is no evil action ( lasting) after a
full day (i.e. day and night) (?)

1. Gf.BGIII.5

2. Sintapam is generally prescribed for pollution or falling off from caste
{Jati-hhramSa-kara). It lasts for two days. One has to take Pafica-gavya on the
first day and observe fast on the second day.

3. marmayukta is emended as nemtayukta 'jocular remark* in A. The emenda¬
tion deserves consideration.

18.10-18

115

10. Violence is the greatest of evil deeds created by Devas
and sages. What is called wealth is the veritable external life-
breath of a man. He who deprives any man of his wealth verily
takes away his vital breath (life).

11-12. By committing theft a wicked person shatters off
his good conduct. He falls off from his vow. After repenting for
tliis sin, he should perform Cdndrayana vow for a year in accor¬
dance with the injimctions of the scriptures, says the Sruti. At
the end of a year his sin will practically diminish. If he repents
again he should vigilantly observe his vow of medicancy.

13. Non-violence towards all living beings, mentally, ver¬
bally and physically (shall be observed). If a mendicant in¬
jures animals or deer even unintentionally, he should perform
the expiatory vow of Krcchra, Atikrcchra or Cdndrayana.^

14. If due to the weakness of his organ, a recluse emits
semen on seeing a woman, he should perform sixteen Prd^d-
ydmas.

15. In the case of a Brahmana who emits semen during
day the observance of fast for three nights and performance of a
hundred Prdndyamai are prescribed for its expiation.

16. If he has nocturnal emission of semen, he should take
bath and perform twelve Dhdrands. He becomes pure in soul and
free from sin by performing the Prdndy&ma.

17. Daily eating at the same house, use of honey, flesh and
salt as well as feasting at Srdddha are forbidden for the asce¬
tics.

18. For the violation of each of these expiatory rite consist¬
ing of Prdjdpatya or Krcchra is prescribed. Then alone he becomes
free from the sin.

I . Krcchra or PrSjapafya is a general term for several kinds of expiations.
It has about 12 varieties (For details vide Kane, HD IV, pp. 120, 132-
33).

ilttk/ecAra is for purification of all sins except Mahd-pdtakas (great una)
(Gautama 26. 22) . The procedure of observing it differs with Manu XI. 213
and Y^avalkya III. 319, the former restricting the intake of tme morsel of
food while the latter allowing as much food as wiU fill his hand (vide
Kane, HD IV, p. 130).

116

V^u Purdpa

19. If there is any other violation, mental; physical or
verbal, he should consult expert men (for deciding suitable
expiation) and act according to their injunctions.

20. A Yogin of pure intellect, looking upon a clod of earth
and lump of gold alike, behaving with purity of mind towards
all livings, attains the region of saintly people which is un¬
shakable, eternal and imperishable. After reaching there, he is
not born again (is liberated from Sarhsdra) .

CHAPTER NINETEEN
Evil Omens Foreboding Deaths

Vdyu said ;

1. Henceforth I shall explain the evil omens. Know that
by seeing them one can foresee one’s death.

2. He who cannot see the Arundhati star, the Pole star,
the shadow of the moon and the Mahdpatha does not survive a
year thereafter.

3. He who sees the sun bereft of rays and the fire with
rays (radiating from it) will not survive the eleventh month.

4. He who vomits urine, cow-dung, gold or silver either
while awake or in dream, will not survive ten months.

5. He whose feet crack either in front or at the back, or
become dusty or marshy, lives only for seven months.

6. If a crow, a dove, a vulture or any other bird of prey
settles on his head, he does not survive six months.

1. Belief in evil portents was very common in ancient India. We have a
number of such references in the Mbh. (e.g. Sabhd 80. 28-31, Salya 192. 14-21) ,
Rdmayaoo (c. g. Ara^tya 23. 1-7, 10-25), Bd. P., Lalita M. 21. 5-20. Jaina
JTtStfaAga SuUa 405.8, Dharasena’s testify to the Jain belief in them.

Durgadeva's /Ztf/Aa-iSontuccaj'a of A.D. 1032 ( Ed. A. S. Gopani, Singhi Jain
Series 1945) shows many beliefs common to Brahmanical PuraQas. Even to¬
day Indian masses believe in such portents.

19.7-21

117

7. He who is obstructed by rows of crows or by a dust
storm, lives only for four or five months.

8. He who sees lightning without clouds, in the southern
direction, or water or the rainbow (without the existence of
clouds) lives only for two or three months.

9. He who does not see his reflection either in water or in
a mirror or who sees his reflection without the head does not
survive a month.

10. If the body smells like a corpse or like burning fat,
death is imminent. He lives only for a fortnight.

11. If a biting wind seems to pierce the vulnerable points of
one’s body or if no sensation is experienced after touching water,
death is imminent for him.

12. If he dreams that he is singing and proceeding to the
south on a chariot to which bears and monkeys are yoked, it
shall be known as a sign of imminent death.

13. If he dreams that he is being led to southern direction
by a dark singing woman wearing black garment, he does not
survive long.

14. If he dreams that he wears black rags or that his ear is
broken, it shall be known as a sign of imminent death.

15. If he dreams that he is immersed in a marshy sea
upto the head, he does not survive long after seeing the dream.

16. He who sees (in dream) ashes, burning coals, hair,
dry river and serpents will not survive ten nights.

1 7. If he dreams that he is being beaten by hideous dark
skinned men with weapons and stones in their hands, he
dies soon.

18. If a howling vixen rushes directly at him early in the
morning at sunrise, his death is imminent.

19. If he feels acute pain in the chest and morbid senstiti-
veness in the teeth immediately after taking bath, his death is
immiment.

20. If he gasps for breath during night or day and is un¬
able to discern the smell of a oil lamp, know that his death is
imminent.

21. If he were to see the rain-bow at night and the cluster

118 VdyuPurd^

of stars during the day, and if he is unable to see»his reflection
in others* eyes, he does not live long.

22. He, one of whose eyes begins to water, whose ears are
dislodged from their places and whose nose becomes crooked
(and curved) should be known as approaching death.

23. Death is imminent to him whose tongue is black and
rough and whose face appears muddy and whose cheeks are
ruddy and flattened.

24. A man who (in dream) goes to the southern direction
with hair dishevelled, laughing, singing and dancing, meets
with the imminent end of life.

25. He who perspires frequently, the sweat drops being like
white mustard seeds, dies very soon.

26. He who in dream, goes to the south in a chariot to
which camels or donkeys are yoked does not live long.^

27. These are two extermely ill omens, viz. he does not
hear loud noise with his ears and does not see bright light with
his eyes.

28. If he sees in dream that he has fallen in a ditch and
that there is no door to escape through and that he is unable
to stand up from the ditch, that marks the end of his life.

29. One is definitely in difficult situation if the eye moves
upward without steadiness, becomes red and begins to whirl
round, if the mouth becomes hot, if the umbilicus is porous and
the urine is very hot.

30. If a man is directly hit during the day or night and
sees the attacking man (in dream) , the man so hit does not
live long.

31. If a man dreams that he is entering fire but does not
remember the details after waking up, that marks the end of his
life.

32. Death is imminent to the man who sees his white
covering cloth as red or black in dream.

33-35. A wise man should eschew fear‘ and dejection
when death approaches him as indicated by the ill omens. He

1. Gf. V. 12 above.

2. Verses 33-40 advise how one should face death^in a Yogic way.

19.36—20.2

119

should then start fiom his house and walk to the east or to
the north. With a pure mind he should sit in a level spot isola«
ted and devoid of crowds. He should perform Acamana and sit
facing north or east. He should sit in the Svastika posture. After
bowing down to Lord l^iva he should keep his body, head and
neck straight.

36. His posture is comparable to a lamp in a windless
place where it is steady (not flickering)^. He should practise
Yoga in a spot sloping to the east or north.

37. He shall perform Dlmrana in the vital breath, eyes,
skin, ears, mind, intellect and chest. He shall take particular
delight in keeping Dharand in the vital breath.

38. After realizing the advent of death and the groups
(of ill omens) he shall perform Yoga-Dharanas in the parts of
the bodies twelve times.

39. He shall perform hundred or hundred and eight
Dhdrands on the head. Without Dharahas in the Yoga, the
breath does not function properly (goes anywhere) .

40. Then with a purity of mind, he should fill the body
with Orhkdra. Thus full of Orhkdra, he does not perish. He becomes
imperishable.

CHAPTER TWENTY
The Characteristics of Attainment of Orhkdra

Vdyu said :

1. Henceforth, 1 shall explain the characteristics of Orhkdra
and the ways of its attainment. It consists of three Mdtrds inclu¬
sive of vowels and a consonant.

2. The first Matra is Vaidyuti; the second is Tdmasi The
third jVtrgtttei, which follows the syllable (?)

1 . Cf. yath& dipo nivStastho nengate sopami 8mrt&/

BG. VI. 19.

120

F^u Purdpa

3. The Mdtrd born of the Gandhara note, sifall be known
as Gandharvi. When employed on the head, its touch is like the
touch of an ant.

4. The Omkaia^o directed ceases to blow (sound) in the
head. The Yogin so full of Oihkdra becomes imperishable in the
imperishable Being.

5. The Orhkdra is the bow. The Atman is the arrow. Brahman
is its target. It should be hit unerringly. Like the arrow, the
Atman shall be wholly absorbed in Brahman. ^

6. The single-syllabled Om is the Brahman hidden in the
cavity of the heart. This Om is the set of the three Vedas, three
worlds, three fires, three steps of Visnu and the Rk, Saman and
Yajur mantras.

7. It should be known that in fact, itconsistsof four Mdtras.
The Yogin who is in communion with these will attain the
sdlokya form of salvation.

8. The letter M’ should be known as the phoneme (?)
The letter ‘f/* is svarita (the circumflexed note between the high
and the low). The letter ‘M’ is the prolatedsyallable. The three
Mdtras thus termed shall be known.

9. The letter ‘^4* is Bhurloka. The letter ‘£7’ is Bhuvarloka.
The letter with its consonant part is Svarloka.

10. Thfi Orhkdra is a set of three worlds. Its head is the
heaven. It is the entire universe. It is the region of Brahma.

1 1 . The region of the Mdtras is Rudraloka but *A* alone
is the region of Siva. He (the Yogin) worships that region by
specific meditation.

1 2. Hence the devotee shall always take delight in medit¬
ation. He should worship the Mdtrd-less syllable strenuously if
he aspires for eternal region.

13. The first is the short vowel; the second is long

and the third is indicated as pluta (prolated) .

14. These Mdtrds shall be known precisely and in due order.
They shall be retained as far as possible.

15. He who concentrates the sense-organs, mind and in-

1 . Cf. Murt^aka Up. 2. 2. 4.

20.16-26

121

tellect in the Atmans even if he bears only halfaM5/r5, will attain
the fruit.

16. He who worships with Aivamedha every month for a
hundred years, will not attain the benefit which accrues through
a single Matrd.

1 7. One can attain through a Matrd that benefit which a
man attains by drinking a drop of water from the tip of KuSa
grass, once in a month, for full hundred years.

18. One can attain through a Matrd that benefit which
accrues from Isidpurtay from sacrifice or from truthful utterances
or refraining from meat-diet.

19. One can obtain through one Aldlrd the fruit which
accrues to the warriors fighting for their master without turning
away from the battlefield.

20. What one fully attains through one Aldtrd cannot be
attained through austere penance or through (performance of)
sacrifices with plenty of gifts.

21. The half Matrd there, which is known as prolated,
shall be pursued by the Yogins who are householders.

22. This is specially the Aldtra characterised by AUvatyas
(supernormal powers) . Thereby, the Yogins gain the eightfold
super-power like Animd. Hence he shall practise the Yoga
thereof.

23. A Yogin who is thus in communion (with the soul)
becomes pure. Having suppressed the sense-organs and con¬
quered them, he can realize the Atman and one who realizes his
soul, gets everything (i.e. becomes omniscient).

24. The intelligent Yogin who engages (himself) in medit¬
ation, attains the knowledge of the ^Lgveda, Yajurveda,
S^aveda and the Upani§adic lore through (his) Yogic know¬
ledge.

25. Thus with all his elements (that constitute his body)
dissolved, he becomes elementless. He then transmigrates to the
eternal region whence there is no return.

26. Afier seeing it with divine sight he meditates on the
four-armed, four-faced Prakrti designated as Vi^varupa (one
manifested as the universe) .

122

Purina

27. One goat (i.e. unborn individual soul) takes pleasure
and sleeps (enjoys) with this famale goat (i.e. the unborn
Prakrti) which is beautiful, and red, white, black in complexion
(i.e. consisting of the Rajas ^ Sattva and Tamos gunas) and procre¬
ates creatures in great numbers. But the other goat (liberated
soul) abandons her after enjoying her.

27 (A). The wise attain immortality after realising the
reality about the primordial Prakrti of eight syllables, of sixteen
hands and feet, of four faces, of three tufts, of a single horn,
who is primordial, unborn and the creator of the universe after
its own form. The Brahmanas who know (realize) the Orhkdra
are never born again (i.e. get liberated from Sarhsdra).

28-29. He who understands properly and again medi¬
tates upon the imperishable supreme Brahman called Orhkdra
leaves off the cycle of worldly existence. He becomes liberated
from all ties and bondages. Undoubtedly he attains the auspic¬
ious eternal region devoid of attributes. Thus I have described
to you the way for the attainment and realization of Orhkdra.

30. [Prose portion] Obeisance to the lord of the world? who
has grasped the idea and knowledge of the Kalpas, and whose
worship is beneficial to you. Obeisance to the attributeless,
eternal Brahman to whom the lord of Yogins is devoted. One
should worship him who is extremely pure and unaffected like
the lotus-leaf untouched by water. Orhkdra is the holiest of holy
things. Consisting of syllables short and prolated, it is holy and
full of sanctifying things. One shall worship Orhkdra devoid of
sound, touch, colour, taste and smell. Obeisance to the lord of
Prakrti, obeisance to Yogisvara by whom has been made the
fierce firmament, the earth firm and the heaven extended, by
whom Elysium has been created and Ether made — the two
being the abode of Devas. He has universe as (his) form. He
is incomparable with Prdna and Apdna. He is a 'Sacrifice and
constitutes all things. The sacrifice is Veda. Veda jis obeisance.
Obeisance is Rudra. Hail to Rudra. Obeisance to the lord of
the chiefs of Yogins. This prayer for success should be performed
in the evening, morning and midday. Rudra bestows the fruits
of all desires.

30. [Verse] Just as a ripe fruit is separated from the stalk

20.31—21.3

123

when wind blows at it, so also sin in quelled by the obeisance
to Rudra.

31. The obeisance to Rudra is decisively the bestower of
the fruits of all pious rites, but so is not the case with the
obeisance to other Deves. He who bows to other Devas does not
attain the same benefit.

32. Hence a Yogin should worship the supreme lord after
taking bath thrice a d&y. Brahman is extensive. Brahman is
tenfold extensive.

33. The lord created everything at the opportune time
with Oihkara all round. Vi?nu was also created by him as well
as obeisance.

34. Obeisance as well as Oriikara eulogise the lord. Tajna
eulogises Orhkdra; obeisance eulogises Tajna. Rudra eulogises
prayer. Hence Rudra*s region is auspicious.

35. These are the secrets of the ascetics in due order. He
who understands meditation attains the highest region.

CHAPTER TWENTYONE
Review of Kalpas

Suta said :

1. Among the sages refulgent like fire, who resided in the
Naimi^ forest, there was an intelligent sage, well versed in the
Vedas and was called Savarni.

2. He was very eloquent. Standing ahead of them with
humility he approached Vayu the highly majestic god who
frequented that place to render favour to the ^laWra-worshippers,
and asked him.

Sdoami requested :

3. O all*pervading Lord! We wish to hear from you who
are the observer of everything, the legends of the Pura^a, which
are on a par with the Vedas.

124 Vdyu Puram

4. How did lord Brahma beget from his fof ehead, Lord
Rudra of such a splendour, as his son ?

5. How was lord Brahma bom of a lotus? How did his son
Sarva obtain the status of a Rudra?

6-7. How is it that Visnu cherishes such unparalleled love
towards Rudra ? There is no doubt that gods always sing.
“All gods as well as ganas consist (are of the form) of Vi§nu.
There is no other goal higher that attainment of Visnu”. How is
it that such (a great god like) Visnu always pays obeisance to
Bhava (iSiva) ?

Suta said :

8. Thus addressed, Vayu spoke to Savarni, “O Sage, an
excellent question has been aptly asked by you.

9-10. Listen (attentively) as I explain in detail, how it was
that Rudra became the son of Brahma, how Brahma was born of
the lotus, how Sankara became Rudra, how there is such an
intense love between Visnu and Rudra and why Visnu always
bows to Siva. I shall explain it in due order.

11. O excellent Brahmana, after the dissolution of the last
Manvantara, the seventh Kalpa called Padma came to an end.
The current Kalpa is Varaha. I shall narrate it in detail.”

Savarni enquired :

12. After what period of time, does the Kalpa begin ?
What is the duration of a Kalpa? Please explain to me; I am
curious to know.

VSyu replied :

13. I shall mention in due order the duration of the
periods of the seven Manvantaras. Understand as 1 explain it
briefly.

14. Two thousand eight hundred and sixtytwo crores and
seventy Niyutas (millions) of years constitute a Kalpa. While
calculating the years of half a Kalpa, this was spoken (before).

15. The multiplier and the divison too have been mentio¬
ned before. The surplus of years would be one hundred and
seventyeight crores, two hundred thousand, and nine crores.

21.16-27a

125

16. Upto Vaivasvata Manvantara, this should be known
as the period of Kalpa according to human calculation. Half a
Kalpa is multiplied by two.

17. This alone is the time limit for the seven future Kalpas.
It shall be known as the view of the Lord himself.

18. The time limit is fifty-eight million and eight thousand.
Another eighty-four shall be included in this.

19. The seven sages, Devas with Indra as their leader
and Manu — ^The surplus years of this time limit should be known
accordingly.

20. Thus their Manvantara-ending with human beings has
been narrated. The Devas ending with Pranava (Visnu),
Sadhyas, Deva-ganas and Vilvedevas live for the whole of the
Kalpa.

21. The Kalpa that is current is called Varaha. It con¬
sists (of the rule) of fourteen Manus beginning with Svayarh-
bhuva.

The sages said :

22. Why is the Varaha Kalpa proclaimed by that name ?
What is the reason that the Lord is glorified as Varaha (Boar) .

23. Who is lord Varaha ? What is his origin ? What is his
nature ? Why was he born ? We wish to know this.

Vtyu replied :

24-25. I shall explain all this according as I have seen
and heard, (as to) how Varaha was born and what the object
was (of his incarnation), how this Kalpa came to be called
Varaha, what Kalpa is and what is the conception (called
Kalpa) , what is the transitional period between two Kalpas.

26-27a. Bhava is proclaimed as the first Kalpa in the
beginning of the world^. It should be known that Lord Ananda

1. Verses 26-34 give the serial order of Kalpas as follows: Bhava, Bhuva,
Tapas, Bhava (?) , Raihbha, {Ltu, Kratu, Vahni, HavyavlUiiana, S&vitra,
Bhuva(?), Uiika, Kufika, Gandharva, Biabha, $adja, MgjrjSJiya, Madhyama,
Vair^'aka, Ni^&da, Faiicama, Meghav&hana, Gintaka, AkCtti, VijMti, Manas,

126

V^Syu IhirS^a

himself abides here at present (then) . This was the celestial
seat of Brahma obtained (by him). It was of divine origin.

27b-34. The second Kalpa was Bhuva; the third one was
called Tapas. Bhava (?) should be known as the fourth (Kalpa) ;
the fifth was Rambha; the sixth Kalpa was R.tu; the seventh is
remembered as Kratu; the eighth was Vahni; the ninth was
Havya-vahana ; Savitra was the tenth Kalpa. The eleventh
(Kalpa) was called Bhuva (?) ; the twelfth was Usika; the
thirteenth was Kusika. The fourteenth was Gandharva when
Gandhara as a musical note of the gamut came into existence and
Gandharvas were born. ^ O Brahmanas, R$abha should be known
as the fifteenth Kalpa when world-enchanting note of the gamut
Rsabha was born. The world-fascinating (musical) note
^a^ja was the sixteenth Kalpa when six (types of men? or)
sages were born. The six seasons viz.: (the Winter),

Vasanta (the Spring) , the Summer, the Rainy-season, the Autumn
{Sarad) and the Hemanta (the cold season in Margaiirsa and
Pau^a months) are the mental sons of god Brahma. These sons
born of the note ^adja were born in the sixteenth Kalpa. As
the Lord Mahe^vara was born along with those six, the musical
note $a4ja was bom of him. The musical note •5!'a</7ais(deep and
loud) like the (sound of the) ocean.

35. The seventeenth Kalpa is known as Marjaliya* since

Bhava and Brhat. A few more are added in the next chapter (22-9 if) . But
the peculiar omission is Vardha Kalpa. It is mentioned so many times else¬
where but is not included in this list. Similarly Padma-Kalpa mentioned as 7th
Kalpa is not found in the list. The name of Bhava Kalpa is repeated twice.
The notes of Gamut are adopted for Kalpa-names.

1. This is the translation of the emended line of the Text yatra

sathbkauh loka-tnanohara^. Births of sages and the musical notes are un¬
related. So fyaya is emended as Kfabho(the musical note RA or R.$abha, which
is also the name of the Kalpa) and SathbhiUdfy is emended as *sathbhdta^. It
agrees with number and gender of Svaro loka-mnohara^ of the Venkateshwar
Text. The line is emended as per A (Anandashrama, Poona) edition whicn
is ch. 21 V. 34A which runs as follows :

J^fabho yatra sambhotafy svaro hka-numohara^

The line is translated above.

2. M&rj&liya is a heap of earth to the right of the V«di (altar) of the
sacrifice cm which sacrificial vessels are cleansed (?)(;(r Tond of purification*
(said of Siva) — MW 813A. But neither of the meanings is suitable hoe.

21.36-46

127

Mdrj&Uya is that activity from which the world of Brahma is
created.

36. The eighteenth Kalpa was Madhyama wherein the
note of music of the gamut Madhyama honoured by the note of
musical scale called Dhaivata arose in all beings from the self-
born deity (Brahma) .

37. Then, the nineteenth Kalpa, was Vairajaka, where
lord Vairaja, son of Brahma, was the Manu.

38. His son was the pious, righteous Dadhici. He, the
refulgent Prajapati, became the lordofDevas.

39. As Prajapati Dadhici was engaged in sacrifice, Gayatri
was enamoured of him. From that was born the charming musi¬
cal note {NisadaT) as a son to Dadhici.

40-42. The twentieth Kalpa is glorified after him as
NUdda. On seeing him (born) , Prajapati desisted from creating
(beings). In order to create progeny performed a penance
for one thousand divine years without taking any food and with
his senses controlled (who had thus conquered his sense-organs) .
The refulgent Brahma, the grandfather of the worlds, said, “sit
down” as the former was standing with arms lifted up, hungry
and thirsty, dejected and exhausted with penance. Since Brahma
told this quiescent son to sit down, he came to be known as
Nifdda^^ the note of the gamut (endowed with nisdda restful¬
ness?) .

43-45. O Brahmanas, the twentyfirst Kalpa should be
known as (In this) Prana, Apana, Samana, Udana and

Vyana (the five vital airs) were the mental sons of god Brahma
and were on par with him. The great Lord was worshipped by
them with eulogistic words. As he was praised in chorus by those
noble-souled ones, the fifth note {Pancama) of the gamut
became melodious. Hence the Kalpa became known asPaficama,

46. The twenty-second Kalpa should be known as Megha-
vahana when the mighty-armed Vi$nu became a cloud and carried
the hide-clad lord (Siva) for a thousand divine years.

1 . Fanciful derivations are given here to the names of the Kalpas. One
is reminded of stories in which supply such explanatory stories to

derive names or terms.

128

V(^ Parana

47. From the mouth (of Visnu) who was overwhelmed by
burden and was gasping for breath, out came JCdla (Time) of
huge dimensions, the illuminator of the world. Hence he is
declared by Brahmanas as Visnu, the son of Ka^yapa.

48-49. The twenty- third Kalpa should be known as Cintaka.
Citi was the glorious son of Prajapati. As Brahma was meditat¬
ing on the twins — Citi and Ginta were born. Hence the Kalpa
was designated as Cintaka by the self-born loid.

50. The twenty-fourth Kalpa is called Akuti. Akuti and
Devi were twins.

51. Since Prajapati asked Akuti to create progeny, he
should be regarded a man, and the Kalpa was named after him.

52. The twenty-fifth Kalpa was Vijnati. Goddess (his
spouse) and Vijnati gave birth to twins.

53. While he was meditating in mind, being desirous of
a son, spiritual knowledge dawned upon him. Hence he came
to be called Vijnati.

54. The twenty-sixth Kalpa was Manas. Goddess Saiikari
gave birth to twins.

55. While he thought of the subjects and desired to create
them, a conception (Bhavand) arose in his mind. Since he was
created by god Brahma for procreating the subjects, he is there¬
fore, remembered as Bhdvand-Sambhava due to the creation of
subjects.

56. The twenty-seventh Kalpa is designated as Bhava.
Goddess Paurnamas! gave birth to twins.

57-58. While Brahma, the great god (Paramesthin), desirous
of creating the subjects was meditating on the great Atman
Hvara, Agni (Fire god) became a circular sphere surrounded
by clusters of rays. Huge-bodied as he was, he enveloped the
earth and firmament and blazed.

59-61 . At the end of a thousand years, when the sphere of
light was complete, he saw the sphere of the sun risen over¬
powering it. Since the lord sun of complete sphere invisible to
(all) beings was seen by Brahma Parame$0iin and since the
Yogas, and Mantras revived and rose along with the sphere and
since this was seen, the Kalpa was called Dar&i.

21.62-71

129

62. Since lord Soma (the full Moon) filled up the mind
of Brahma Paiame$thin, it is known as Paurnamasi.

63. Therefore Parva days, new moon and full moon days
were accepted by Togis as the most importeint days in both the
fortnights for the achievement of their interest (desired
object) .

64. Those (persons) of twice-born castes who perform the
Darsa and Paurnamasa sacrifice, have never to return from the
region of Brahma (to Samsara).

65-66. One who without having maintained the sacrificial fires
dies or one who goes along the path of heroes (meets death on
the battlefield) should stabilise his mind and repeat this Mantra^
slowly — “O Agni, you are Rudra, Asura. You are the earth and
heaven. You are Siva. When urged, you rule over the breath.
You arc the sun. You sever our noose with your sword and
blaze.” A twice-born person should repeat this mantra well,
within his mind. If he then enters the fire, he goes to the region
of Rudra.

67. The Sruti declares that fire is the moon and the lord
Kala and Rudra, Hence he who enters fire does not return from
Rudra.

68-69. The twenty-eighth Kalpa is known as Brhat. While
god Brahma, desirous of sons and procreating the subjects,
mentally meditated on Brhat and Rathantara Samans, the Brhat
Soman came out with faces all round. Hence the meditators on
truth call this Kalpa Brhat.

70. Rathantara shall be known as the great sphere of the sun
extending to eighty-eight thousand Yojanas. Therefore the
(cosmic) egg-like sphere of the sun should be known as im¬
penetrable.

7 1 . The Brhats&man pierces the sphere of the sun. Brahmanas
of firm vows, fixing their Atmans in Yoga, break through this
sphere and achieve the goal. Rathantara includes other Kalpas
collectively.

1. This is untraced in M. Bloomfield’s A Vedic Concordance, Presumably it
is a Pur^ic mantra.

130

Fdj^u Purdi}a

72. Thus the spiritual philosophy of diverse nature has been
narrated by me. Henceforward, I shall explain the details of
Kalpas.

CHAPTER TVVENTYTWO
Number of Kalpas^

The sages said :

1. O great sage, all this is wonderful. The secret of the
Kalpas and the settlement of mantras have been narrated by
you.

2. There is nothing in the three worlds which is not known
to you. Hence please narrate in details the number of Kalpas,
to us.

Vdyu said :

3. I shall explain to you the number of Kalpas precisely
and what constitutes the foremost Yugas and years to the
supreme god Brahma.

4. One thousand (human) Kalpas constitute a year of god
Bralima. Eight thousand such years make a Yuga of Brahma.

5-6. A thousand Yugas constitute a Savana of Prajapati.
Six thousand Savanas constitute the period of Brahma’s existence.
I shall narrate their number later on in due course.

7. I shall now mention in order the names of other
Kalpas beyond the twenty-eight Kalpas already enumerated by
me, with their names.

8. Know also the names and origins of the Mantras in the
other Kalpas beyond Rathantara and Brhat Sdman.

9-10. The twenty-ninth Kalpa should be known as Sveta-
lohita. During the period of this Kalpa, while Brahma was

1. The present chapter deals with the remaining Kalpas, viz. (29) Sveta-
lohita, (30) Rakta, (31) l^tav&sas, (32) Sita, and (33) Viivarupa.

One wonders how to reconcile this list with the statement in supra 7. 30
which limits the number of Kalpas to ten.

22.11-19

131

engaged in supreme meditation, a son of great splendour resem¬
bling the Fire-god was bom to him. He had white turban, white
garland and white garments and a tuft.

1 1 . His face was dreadful, extremely fierce and very much
awe-inspiring. It was reddish white. He was blazing with a
refulgent body. He had a huge mouth and a white form.

12-13. On seeing him, god Brahma, the glorious Puru^a
with faces all round and the grandfather of the world, paid obei¬
sance to that Kumara (youth) , the supporter of the world, the
omnipresent great Lord, the god of gods who was the refulgent
ancient Puntsa, the eternal universal soul of Yogins.

14. God Brahma embraced him to his bosom — the great
god (Mahadeva), the supreme soul, the ruler of all, who was
newly-born {Sadyojdta) He, then, meditated upon Brahman,
knowing him, the ruler of Devas. The Lord of the world became
delighted and burst into laughter.

15. Then, from his side were manifested noble-souled, white-
complexioned sages refulgent with the splendour of Brahman,
bedecked with white garlands and unctions (probably with holy
ashes — Bhasman).

16. They were Sunanda, Nandaka, Visvananda and
Nandana, the noble-souled disciples by whom Brahman was
then surrounded.

17. In front of him, the great sage Sveta of brilliant white
complexion, endowed with great splendour was born. Nara was
born of him.

18-19. All the sages, engrossed in Pranayama and absorbed
(resolutely) in the realization of Brahman became absolved
of sins, free from mala ( ‘bondage’ in Saivism) . Endowed with
the splendour of Brahman, they transcend the world of god
Brahma, and go to the region of the (supreme) Brahman.

1. Sadyojata is one of forms (also faces) of l§iva. Tills appeared in Sveta-
loKta Kajpa. As in his incarnations, these forms also had four sons or dis¬
ciples.

132

Vqyu Pwrdt^a

Vdyu continued : •

20. The thirtieth Kalpa is well-known by the name Rakta
where the Being of great splendour assumed red complexion.

21. From Brahma, the supreme god who, being desirous of
a son, was engaged in meditation, a boy of great splendour was
born. His body was red. He wore red garlands and garments.
He was red-eyed and valorous.

22. On seeing that boy of red garments, he entered into
deep meditation and realised that he was the great lord of the
universe.

23. After bowing to him, Brahma became extremely self-
controlled and meditated on the Vamadeva^ form of Brah¬
man.

24. The great god who was thus meditated upon by Brahma,
the Paramesf^in, spoke to the grandfather of the world (Brahma)
with mind full of affection.

25-26. “O most venerable god ! Inasmuch as I was visua¬
lized by you with highest devotion and Yoga of meditation while
you were meditating with the desire of having a son, you who
are endowed with great penance, will realize me, the supreme
ruler and supporter of the world, by engaging yourself in medi¬
tation in every Kalpa.’* Saying so he, Sarva, burst into a bois¬
terous laugh.

27. Then four sons of noble souls were born to him. They
shone with pure intellect.

28. They were Viraja, Vivaha, Visoka and Viivabhavana.
They were all well-versed in the Vedas, equal to Brahma, heroic,
diligent and persevering.

29. They wore red clothes, red garlands and unguents.
They had smeared red ashes over their bodies. They were ruddy¬
faced and red-eyed.

30-31. Those industrious, noble souls, well- versed in the
Vedas, eulogising that Brahman Vamadeva, imparted instruc¬
tions in piety for showering grace on the people who desired to
receive instructions from them. Then at the end of a thousand
years, they re-entered Rudra, the eternal great lord.

1. V&madeva — another form of iSiva. This too had four sons listed in
V. 28 below. This form appeared in the Rakta Kalpa.'-

22.32—23.8

133

32-33. Other excellent Brahmanas practising Yoga for their
communion with Vamadeva attained the lord, as they are his
devotees and attached to him. Becoming sinless and pure and
attaining the splendour of Brahman, all of them reach Rudra-
loka whence there is no return to Saihsara.

CHAPTER TWENTYTHREE
Incarnations of Maheivara

Vayu continued :

1 . The thirtyfirst Kalpa is known as Pitav^as^ (yellow
garmented) . Here, god Brahma of great brilliance assumes a
yellow complexion.

2. While Brahma, the supreme god, was meditating with
a desire for sons, a son of great splendour robed in yellow attire
appeared.

3. He was a mighty-armed young man with yellow ointment
applied over his limbs. He wore yellow garlands, yellow sacred-
thread and yellow turban.

4. On seeing him engaged in meditation, Brahma mentally
saluted him who was the supreme lord and the creator of the
universe.

5. When god Brahma became absorbed in meditation, he
saw a great hideous cow pertaining to the great god, coming
out from the mouth of Mahefvara.

6. That Cow-goddess had four feet, four faces, four hands,
four teats, four eyes, four horns, four curved fangs, four mouths
and faces on every side. It was united with thirtytwo Lokas.

7. On seeing that great goddess Mahe^var!, the god of
immense splendour who was bowed to by Devas, spoke :

8. “Come on. Come on,*’ said he, eulogising her fre¬
quently by terms such as ‘intellect’, ‘memory* and ‘knowledge*.

1. Venes 1-19 describe the 31st Kalpa called Pttavdsas. God iSiva incar¬
nated as VSmadeva and had four disciples or sons. As the name of the
Kalpa implies, yellow colour is a special feature of this Kalpa.

134 Vttyu Purana

He got up with palms joined in reverence and addressed her
thus.

9. ‘‘Enveloping the universe with Yoga, bring the whole
world under (your) control. Or you will join with Rudra and
become his consort. For the welfare of Brahmanas, you will be
the highest truth.”

10-11. Then the lord of the chief of DG\as gave the four-
footed great goddess (Mahesvari) to Brahma who was meditat¬
ing with a desire to have sons. Then realising by his Yogic
meditation that she was the supreme goddess, Brahma who deser¬
ves obeisance from all the world, sought refuge in her. Having
meditated on the Gayatri pertaining to Rudra, god Brahma be¬
came self-controlled.

1 2. After performing the Japa of Rudra Gayatri — the Vedic
lore that was given to him and the great goddess bowed to by
the people of Rudra-loka, he resorted to the great lord (Rudra)
with his mind fixed on him in meditation.

1 3. Again remembered by him, the great lord gave him the
divine Yoga, overlordship and glory, the riches of knowledge
and detachment.

14-15. Then the Lord burst out into a terrific, boisterous
and dazzling loud laugh. And around there appeared brilliant
sons, who wore yellow garlands and yellow robes. They had
yellow ointments. They had yellow heads, yellow turbans,
yellow hair and yellow faces.

16-17. After staying for a thousand years, at the end of the
period, these Yogic souls of pure splendour, desiring the welfare
of Brahmanas, took their ceremonial bath. They were endowed
with piety and Yogic power. They imparted instruction in Yoga
to the sages engaged in the Sattra of long duration and entered
lord Rudra.

18-19. Even all others — those who have restrained their
souls, who are engaged in meditation, who have conquered the
sense organs and who have thus resorted to the lord, eschew their
sins, become sinless and pure and are endowed with the splen¬
dour of Brahman. They enter lord Rudra never to be born again
(in sarhsdra) .

23.20-30

135

Vayu said :

20. When the Kalpa of yellow colour of the self-born deity
passed away, another Kalpa called Sita^ began to function.

21. When the universe was turned into a single vast ocean
and a thousand divine years had elapsed, the dejected Brahma
desirous of creating the subjects began to tliink.

22 While he was thinking and meditating with a desire
for sons, the complexion of that great god turned black.

23. Then he of great splendour saw that a boy of great
powers, dark in complexion and shinning with his lustre hswi
appeared.

24. He wore dark garments, an excellent black turban,
black sacred thread, black garlands and unguents and had a
black head.

25. On seeing the noble-souled, immortal one with terrible
mantras, he (Brahma) paid homage to the dark and tawny Lord
of the chief of the Devas and the universe.

26. The glorious Brahma was engaged in Pranaydma (breath
control) . With Mahesvara ( the great god) in his heart, he men¬
tally sought refuge in the Lord of ascetics absorbed in medita¬
tion. Brahma then contemplated on Brahman as Aghora.

27. While he was thus meditating Lord Rudra burst out in
a boisterous laughter.

28. Then from his sides four noble sons emerged. They
were black in complexion and had black garlands and ungu¬
ents.

29. They wore black garments, turbans, clothes and had
black faces. They laughed aloud boisterously. They uttered
great hissing sounds. They performed obeisance again and
again.

30. Then they worshipped him for a thousand years by
means of Yoga and at the end of that period they transferred
their activities to their disciples.

1. Verses 20-32 describe the 32nd Kalpa called Sita (black) . Complexion
and dress suitable to the name of the Kalpa and birth of four sons after a
boistrous laugh — all these are common features to other AvaUras of iSiva.
The avatdra or form of Siva here is Aghora.

136

ViSjiu Pur&na

3 1 . Endowed with Yoga and by its means, they^contemplated
upon Siva. They entered the region of Rudra, the lord of the
universe — the region that was devoid of impurities and attributes.

32. Other Brahmanas too well-versed in the injunctions
who meditate upon Rudra by means of Yoga attain the eternal
lord.

33. When that terrible black Kalpa elapsed, another Kalpa
named ViJvariipa^ began to function.

34. After the period of dissolution was over when the
mobile and immobile beings were created and when Bralmia
desirous of sons began to meditate, the omnipresent Sarasvati of
great sound manifested (herself) .

35-36. Brahma who had a Yogic communion with his Atman
mentally meditated on Tsana, the lord of all, the omnipresent,
who was clad in universal garlands and robes and who wore
universal sacred thread and universal turban and who had applied
universal scents, who had mighty arms and had universe as
his abode. Brahma bowed to the lord.

37. To him who was thus meditating and saluting, with
the words to Tsana, O Mahadeva, obeisance be to you,”
the Lord Tia (iSiva) said, “I am pleased with you. Ask what
you desire.”

38. Then, bowing and eulogising the lord with words, the
delighted Brahma replied with a contented mind:

39. “O lord I wish to know your universal form that per¬
vades and rules over the universe. I wish to know who is this
supreme god.

40. Who is this goddess with four feet, four faces, four horns,
four mouths, four teeth and four teats?

41. How is she described as four-armed, four-eyed and
pervader of the universe? What is her name? What is her Atman?
What is her prowess in activity?”

1 . Verses 33>55 describe briefly the Viiivarupa Kalpa. In this the Tsana
form of Siva manifested himself and also goddess Sarasvati — the cow called
Prakrti, the source of all the universe. As usual iSiva laughs loudly and
four sons are born who follow the Yogic path for a thousand years, then
enter Lord Rudra.

23.42-53

137

Maheivara replied :

42. “Listen precisely to this holy and nourishing secret of
all mantras. It is the great secret of the first creation.

43. The Kalpa that is current now is known as Vi^varupa,
wherein Devas, Bhava and others and twenty-six Manus (arc
said to have existed).

44. O Lord, this is the thirty-third Kalpa since you have
occupied the position of Brahma.

45. O great sage, O lord of devas, know that previous to
your existence a hundred thousand self-bom deities (i.e. Brahmas)
have passed away.

46. 1 1 should be known that Ananda (is your predecessor).
In Ananda you will be ultimately dissolved. You are of the
spiritual lineage of Galavya. By virtue of penance you have be¬
come my son.

47-48. In you are firmly established Yoga, Sankhya, pen¬
ance, learning, sacred precepts, rites, order, truth, Brahmein,
non-violence, series of generations, meditation, the body for
meditation, quiescence, Vidya and Avidya, mind, fortitude,
splendour, calmness, memory, intellect, modesty, purity, speech,
contentment, nourishment, rituals, shyness and forbearance.

49. Know, O Brahma, that this great goddess is Prakfli^ your
mother. She possesses twenty-six attributes. She is called “thirty-
two syllabled”.

50-51. This venerable goddess is the mother of the self-born
god. She has four faces. She is the origin of the universe. She
is glorified as Prakrti, the cow whom the meditators of the
reality call Prakfti and Pradhana. This unborn ( Goddess) is red,
white and black in complexion. She is beautiful in form and
creator of the universe. While I, the unborn, am intelligent
knower that, the universal-formed (all-pervading) Gayatri, is the
universal-formed cow.”

52. After saying thus, the great lord laughed boisterously.
Moving clapping his hands loudly he produced *Kahakaha*
sound.

53. Then from his sides divine sons of various forms were
born, some with matted hair, some with shaven heads, some with
tufts and some with half-shaven heads.

138

Vdyu Purdi^a

54-55. Those sons of great prowess worshipped the lord for
a thousand divine years by means of Yoga as mentioned (before),
instructed decent pupils in righteousness and Yogic practice and
restraint. Thereafter, they entered Lord Rudra.

Vayu continued

56. Then Brahma, the grandfather of the world was struck
with wonder. He resorted to the great god (Mahadeva) with
heart full of devotion. He spoke the words, “O Lord ! How is
this entire whiteness of yours?”

The Lord replied :

57. When it was iSvetakalpa, I became wholly white. I had
white turban, white garlands and white garments, and was
known as the auspicious.

58. My bones, flesh, hair and skin were white. My blood
too was white. Hence this Kalpa came to be known as 8veta.

59. Due to my grace, the lord of Devas possessed white
limbs and white blood. The Gayatri called Brahma Gayatri®
was of white complexion.

60. O lord of Devas, I, the eternal Sadyojdta, stationed in the
secret region, have been realised by you by means of penance. So
this secret Brahman is glorified as Sadyojdta.

1 . In verses 57-74 Lord iSiva recapitulates the names of the Kalpas and

his appearance as

follows :

N. of the Kalpa

Siva’s

Special

Gayatri*

incarnation

feature

1. iSveta

Sadyojyoti

Whiteness

Brahma

Gayatri

2. Lohita or

Vamadeva

Redness

Rudr^i

Rakta

(Rudra Gayatri)

3. Sita or

Kala or

Blackness

—

Kr^ria

Aghora

4. ViSvarOpa

Tsana

aU colours

Vi^variipa

2. As the importance of the so-called Gayatri mantra became well-established,
the Purana writers (devotees of one of the trinity of gods) had a Gayatri
Mantra pertaining to their own special deity. Thus AP 317. 7 gives the
^iva ( Rudra) Gayatri as follows :

tan Maheidya vidmahe, MahadevSya dhimahij
tan naf^ Sioah praeodqySt jl

23.61-75

139

61. Hence the Brahmanas who realize me hidden in secret
(the heart) will approach me whence the return (to sarhsara) is
rare.

62. When I next became Lohita (red), theKalpatoo was
known as Lohita through the colour assumed by me.

63. Then Gayatri, the cow was glorified as endowed with
red flesh, bones, blood, milk, eyes, and udder.

G4. Then I became Vamadeva as my colour changed into
red. By the excellence of Yoga, I was known as Vamadeva.

65. Still, O Mighty one, I have been known by you of res¬
trained soul as white-coloured that excels all colours. Henceforth
I attained fame as V^adeva.

66-67. Those twice-born ones who realize my position
as Vamadeva and who realise Mother Rudrani, Gayatri, are
liberated from sins. They become free from passion. They have the
splendour of Brahman. They will attain Rudra’s region from
which the return is rarely possible.

68. When this Kalpa became terribly black in colour
through the colour assumed by me, the Kalpa was called
Kr^a.

69. There I am like Kala (God of death) . I am black and
I illuminate the worlds. O Brahma, I have been realised by you
as terrible and of terrific exploit.

70. Hence to those on the earth who realise me in this terri¬
ble form, I, the eternal god shall become non-terrible and quies¬
cent.

71. To those on the earth who realize me in universal
form, I always become propitious and gentle.

72. Hence this Kalpa too isVisvarupa. There Savitri too is
Visvarupa (universal-formed) .

73. These sons of mine art omniformed. They are mention¬
ed to be four. Their feet are indeed worshipped by the worlds.

74. Hence too in my subjects there will be all castes and
colours. The subjects shall eat all sorts of foodstuffs. They will
be pure according to caste.

75. Salvation, virtue, wealth and love constitute a set of
four^. Hence the knower and the known too will become fourfold.

1. Verses 75-77 speak of the sets of four (entities) such as i4rtAa;{Dharma,
Artha, K&ma and Mok;a) and Yugas (Krta, TretS, Dvapara and Kali).

140

Foyu Pur&na

76. The living beings are of four categories. The stages in
life are four. The feet of virtue are four. My sons are four.

77. The universe consisting of the mobile and immobile
beings, exists in the four Yugas. Since it is four-fold, it becomes
four-footed.

78. Bhur, Bhuvar, Svar, Mahas^ Jana^ Tapas and Santa are
the seven regions. The region of Rudra is beyond these re¬
gions.

79. Svar is the third and Mahas is the fourth. This region is
very extensive. It is the great abode of Yogins.

80. Those alone who practise Yoga, who know about it,
who meditate upon it, who are in communion with it, who are
free from the feeling of ‘my-ness*, who are devoid of egotism,
lust or anger, can realize it.

81. Since you saw the four-footed Sarasvati, all animals will
be four-footed and will have four teats.

82. Since Soma charged with Mantras exuded from my
mouth, O Brahma, the soul of all living beings will drink milk
contained in her breasts.

83. Hence (the milk) will be full of Soma and is designated
as Amrta (nectar) and hence the quadrupeds have their whiteness
therefrom.

84. Since the goddess Savitri, the promoter of the welfare of
the world, was seen by you again as two-footed, after per¬
forming the rites, so all human beings will be two-footed and two-
breastcd.

85. Since this supreme goddess (Mahesvari) of great pro¬
wess who sustains all living beings, was seen by you as the she-
goat (unborn — Prakrti) endowed with all colours, hence the
universality of forms of she-goats.

86. The he-goat (or the unborn deity) of great brilliance
will become universal-formed. Its semen will never be wasted.
Everywhere it will have fire in its mouth. Hence the all-pervad¬
ing fire is worthy of sacrifice in the form of an animal.

87. The Brahma^as who have purified their souls by prac¬
tising penance will see the all-pervading lord as I^a or Siva
everywhere.

88. Being free from passion and ignorance'^nd after aband-

23.89-99

141

oning their human bodies, they come to me once and for all and
never return.

89. O Brahmanas ! Thus being addressed by Rudra, Lord
Brahma, the grandfather of the world bowed down to Rudra and
spoke to him again with humility and restraint.

Brahma said :

90. O Lord Mahesvara, O chief of the lords of Devas, O
omnipresent Mahadeva, these bodies of yours are revered by the
people.

91 . O long-armed mighty lord, of universal forms, in what
Yuga will the Brahmanas see you?

92. O Mahadeva ! By what Yoga of Tattvas (contemplation
of true principle) or yogic meditation can your bodies be visua¬
lized by Brahmanas?

The Lord replied :

93-94. Neither by penance, nor by Yoga, nor as a fruit
of religious gifts, nor as a result of pilgrimage to holy places, nor
by performance of sacrifices with liberal sacrificial fees, nor
through the teaching of the Vedas, nor by dedicating the
mind, can I be seen by human beings except through medita¬
tion.

95. The all-pervading (Visnu) Narayana, the Lord of
the three worlds will be famous in this world by the name
Varaha.

96. He will have four arms, four feet, four eyes, four faces,
six parts, three heads and three bodies in three places (worlds) .
He will assume the form of sacrifice after becoming Sarhvatsara
(year).

97-99. The four yugas, Krta, Treta, Dvapara and Kali, will
be the four feet. His limbs will be the sacrifices {Kratus) . His
arms are the four Vedas; the season, the beginnings of conjunc¬
tions; the two faces are the two Ay anas (transits of the sun) and
the eyes are four (two per face) . The three heads are the three
Parva days in the months of Phalguna, A$adha and K^tika;
three seats (in places) are the heaven, the firmament and the

142 Vdyu Purdna

earth. Creation and dissolution (of the world) are described as
the two stages (in his life).

100. In Varaha Kalpa when he assumes the form of Kala,
lord Visnu, Narayana will become attainable.

101. O Lord of Devas, you will also become four-faced.
People residing in Brahmaloka will worship you.

102-103. When you will see the great sage Purusa, Nara¬
yana, the Lord of the Devas, lying absorbed in meditation on a
float in the vast ocean (of cosmic waters), minds of both of
you will be confounded by my Yogic power. Without recogniz¬
ing each other at night you will be fighting with each other.

104. On seeing the worlds containing mobile and immobile
beings stationed in each other’s belly, you will be very much
surprised and realise the truth through meditation.

105. Then you, the lotus-born Brahma and he the lotus-
navelled ancient Purusa (Visnu) will become very famous in
the Kalpa designated as Lotus (P<zi/mrt) -Kalpa.

106. Then in the seventh Kalpa of the lord, in the Varaha
Kalpa, Visnu of great splendour, Kala the aimihilator of worlds
will be born as your son and known as Vaivasvata Manu.

107. In that Kalpa when the four Yugas have passed, I
will be born as a great sage called l§veta having a tuft, at the
end of the Yuga.^

108. In the beautiful peak of Himavat, on the excellent
mountain Ghagala, I will be having four disciples who were ex¬
cellent devotees of Siva.

109. The four noble-souled Brahmanas, masters of the
Vedas, will be Sveta, ( Sveta-) Siklia, Svetasva and Sveta-
Lohita.

110. Seeing the great goal of Brahman and fully absor¬
bed into Brahman, they will approach and (be united with)
him eternally (whence there is no return to satfisdra).

1 1 1-112. Again, there will be born the patriarch Vyasa by

1. Verses 107 S give a list of Siva’s incarnations along with disciples (or
sons). Siva incarnates in the Kah-yugaand each incarnation has four disciples.
The last Avatara at Kayfirohai^a in Gujarat is a historical one as we have
inscriptional records about him.

For the tabulated list see Introduction s Saivism.

23.113-121

143

name Satya^ in the second Dvapara age. I, known as Sutara,
will be born in the Kali age for the bliss and welfare of the
people and to shower grace (on them).

113. There too my sons will be born: Dundubhi, Satarupa,
Rclka and Kratum^.

114. Attaining the Yogic power, perfect knowledge and
eternal Brahman, they will go to Rudra Loka whence there can
be no return (to samsara) .

1 15. In the third Dvapara age, when Bhargava is the Vyasa,
I will be born as Damana at the end of that age.

116. There also four sons will be born to me, viz. Visoka,
Vikcsa, Visapa and Sapanasana.

117. Those sons, endowed with great splendour will, by
means of Yogic path, go to the region of Rudra whence there is
no return.

118. In the fourth Dvapara age, when Ahgiras is the Vyasa,
T will be born and known as Suhotra.

119. There also four excellent sons will be born to me. They
will be great ascetics, excellent Brahmanas, steadfast in holy
rites and endowed with Yogic souls.

120. They will be Sumukha, Durmukha, Durdama and
Dui'atikrama. They will attain the subtle goal of Yoga and be¬
come pure. Their sins will be burnt. They too will be going along
the same path.

121. In the fifth Dvapara age, when Savitr will be the
Vyasa, I shall be born as agreat ascetic (called) Kahga (Kahka?).
I, being a Yogic soul, will perform many activities for showering
grace on the world.

1. Vyasa is a designation of the ‘arranger’ of Vedic mantras into Sa^dtas.
He is bom at the end of Dvapara. The name of the incumbent of Vydsahood is
different. The list of Vyasas is as follows:

(2) Satya, (3) Bhargava, (4) Ahgiras, (5) Savitv, (6) Mrtyu, (7) iSata-
kratu (Indra), (8) Vasi;tha, (9) SSrasvata, ( 10) Tridhaman, (11) Trivrt,
(12) iSata-tejasa, (13) Dharma-Narayaoa, (14) Suraksatpia, (15) Aru^i, (16)
Safljaya, (17)Deva Krtahjaya, (18) B^tahjaya, (19)6haradvaja, (20) Vaca^-
sravas, (21) Vacaspati, (22) iSuktayana, (23) Trnabindu, (24) Rk;a,
(25) iSakti, (26) ParSs'ara, (27) Jatukarijya, (28) Dvaipayana Vyasa (Vij^iu’s
incarnation) .

Gf. the List of Vyasa’s in Bd. P. 35. 116-126. It differs frenn the same list
given in KP I. 52.

144

Fdyu Pur ana

122. Four blessed sons, pure in origin, free* from passion,
will be born to me. They will be Yogic souls, steadfast in their
rites.

123. They are Sana, Sanandana, Sanatana and Rtu Sanatku-
m^a. They will be devoid of egotism and selfishness. They will
approach me and cease to return to the world.

124. In the sixth revolution of the cycle of Yugas, when
Lord Mrtyu is the Vyasa, I shall be born and will be known
as Lokaksi.

125. Four blessed disciples will be born to me. They will
be divine Yogic souls, steadfast in the religious rites.
Those highly fortunate ones will be highly honoured by the
people.

126. They are Sudhaman, Viraja, !§ahkha and PMrava.
All of them will be Yogic souls, great Atmans, with their sins
burnt. They too will go along the same path, to be sure.

127-128. In the seventh revolution of Yugas when iSatakratu
is the Vyasa, who formerly was lord Satakratu of great brilli¬
ance, 1 will be born in the Kali age at the end of that Yuga and
be known as Jaigisavya. I will be the most excellent of all
Yogins.

129. There in that Yuga the four sons will be born to me,
viz. Sarasvata, Sumedhas, Vasuvaha and Suvahana.

130. Resorting to meditation these noble souls will go to
Rudraloka.

131-132. In the eighth revolution of the Yuga-cycle when
Vasistha is the Vy^a, Kapila, Asuri, Pafleasikha and Vagbali,
the great Yogi, all of them will be endowed with great prowess.
After obtaining (being initiated in) Mahesvara’s Yoga and being
absorbed in meditation, they will burn down all their sins. They
will approach me (and being absorbed in me) they will never
return to the world.

133. In the ninth revolution, when Sarasvata is the Vyasa
I will be bom and known as R$abha. There also I shall have sons
of great prowess.

1 34. They will be Para^ara, Gargya, Bhargava and Ahgiras,
noble-souled Br^manas, masters of the Vedas.

135. They will be excellent in penance and prowess. They
will be capable of and experts in cursing and l>lessii:^. They too

23.136-149

145

will go in the same manner and attain the goal, through the
Yogic meditation, as mentioned before.

136-137. In the tenth Dvapara when Tridhaman is the
Vyasa, I will be bom on the peak of Himavan, on the excellent
mountain Bhrgutuhga. The peak is known so after the name of
Bhrgu.

138. There also, my sons of steadfast vows will be born.
They are Balabandhu, Niramitra, Kctusrnga and Tapodhana.

139. They will be great souls endowed with the Yoga
of meditation. With their sins burnt by penance, they will go to
Rudraloka.

140. In the eleventh revolution, when Triv|t is the Vyasa, I
shall be born at Gahgadvara at the end of the Kali age.

141. My sons of loud voice known as Ugras will be born
then. Endowed with great power, they will be well-behaved
and well-known in the world.

142. They arc Larribodara, Laihba, Larhbaksa and Lamba-
kesaka. After attaining the Yoga of Siva, they will go to Rudra¬
loka. They too will attain the great goal along the same path.

143. In the twelfth revolution (of the j>ttga-cycle), the
great sage Satatejas, most excellent among poets, will be the
Vyasa.

144. At the end of the Yuga, I shall be born on the earth
and be known as Atri. I shall resort to the forest called Haimaka
and take to Yoga.

145. Here also my sons will be born. They will be great
Yogins taking bath and smearing Bhasma as unguent and devoted
to Rudra.

146. They are Sarvajfta, Samabuddhi, SMhya and Sarva.
Devotedly engaged in Yogic meditation, they will go to
Rudraloka.

147-148. When the thirteenth revolution has arrived and
Dharma Narayana is the Vyasa, I will be born as the sage Vali
in the holy hermitage of Valakhilyas on the mountain Gandha-
madana.

149. There too my sons will be born as great ascetics (lit.
who value penance as wealth) , viz. : Sudhaman, Ka^yapa,
Vasi^tha and Virajas.

146

Pur&^a

150. They will be endowed with Yogic po^er. They will
be unsullied. They will remain celibate sublimating their
sexuality. Along with the same Yogic path, they will undoubtedly
go ( to Rudraloka) .

151-152. In the fourteenth revolution when Surak§ana is
the Vyasa, I will be born again at the end of the Yuga in the
family of Ahgiras, (and be called) by the name of Gautama,
the excellent knower ofYoga. That forest will also become holy
and be named Gautama.

153. There also, in the Kali age, my sons will be born,
viz. Atri, Ugratapas, Sravanaand Sravistaka.

154. They will be great Yogic souls. They will be devoted
to the Yoga of meditation. They will go along the same path
and become the residents of Rudraloka.

1 55- 157. When in due course the fifteenth revolution arrives
and when in the Dvapara age Aruni is the Vy^a, I shall be a
Brahmana named Vedasiras. There Veda^iras, the miraculous
missile of the supreme Lord, will be powerful. The mountain
(also) will be known as Vedasiras. I shall be resorting to the
Himavan on its excellent peak, the source of the river Sarasvati.

158-159. There too my sons will be bom, viz., Kuni,
Kunibahu, Ku^arira and Kunetraka. Yogic souls absorbed in
Brahman and of sublimated sexuality, they too will go to Rudra¬
loka aloi^ the same path.

160. When the sixteenth revolution has arrived gradually,
lord Vyasa will be bom and known asSanjaya.

161. I too will be born and known as Gokarria. The forest
will become holy and be known as Gokarna.

162. There too very powerful sons will be born to me,
viz. Kasyapa, U^anas, Cyavana and Bjrhaspati. They too will
attain the great region and go along the same path.

163. When the seventeenth revoluation has arrived in due
course, Devakrtanjaya will be the Vyasa.

164. There too, I will be born and known as Guhavasin on
the lofty peak of Himavat called Mahalaya. This centre of
Siddhis will be very holy,

165. There too, omniscient noble-souled sons will be born
to me. They will not be egotistic. They will be the knowers of
Yoga and engrossed in Brahman.

23.166-180

147

166-167. They will be Utathya, Vamadeva, Mahak&la amd
MahMaya. They will have hundreds and thousands of disc^les
all practising meditation. In that Kalpa, all of them will be in
communion with Brahman by means of meditation. Ever
practising Yoga and keeping the great lord in their heart, they
will step onto Mahalaya and enter the eternal Siva.

168-169. Then at the end of the age, some other noble
Atmans too will become unsullied and pure. Attaining the holy
Mahalaya, the region of the great lord, they will enable the
people ten generations before and ten after, to cross the ocean
of worldly existence.

170. After making everyone (of the preceding ten and
succeeding ten generations) including themselves as the
twenty-first, cross the great ocean (of worldly existence) , they
will attain, through my grace, the region of Rudra, free from
( worldly) feverishness.

171-172. When the eighteenth revolution (of the cycle of
Yugas) arrives, and Rtanjaya is the Vyasa, I shall be bom and
known by the name Sikhai^din on the holy peak of Himalaya,
worshipped by Devas and Danavas, where stands the mountain
Sikhandin. The forest known as l§ikhandin is resorted to by
sages and Siddhas.

173-174. There too my sons, the ascetics will be born. These
are their names; Vacahsravas, Rtika, Savasa and Drdhavrata.
They will be Yogic souls, very powerful and masters of the
Vedas. Attaining the Yoga of Lord Siva, they will go to
Rudraloka.

175. When the nineteenth revolutation arrives, the great
sage Bharadvaja will become Vyasa.

176. There too, I will be born and known as JatamaJin,
on the chairming peak of the Himavat where the mountain
Jatayu exists.

1 77. There too very powerful sons will be born to me, viz.
Hiranyan^an, Kausilya, Kak^iva and Kuthumi.

178. All of them will be lords of Yogic holy rites. They will
observe celibacy. After attaining the Yoga of the great Lord,
they will go to Rudraloka.

179-180. When in the twentieth revolution (of the cycle of
yugas) Vacal^iSravas is the Vyasa, I shall be bom and known as

148 Vdjm Puraina-

Attahasin. Then men will be fond of Afto-hUsas (boisterous
laughs) .

181. There on the top of Himavat itself, resorted to by
Siddhas and Caranas, very powerful and brilliant sons will be
born to me. They will be Yogic souls engrossed in meditation,
regularly observing holy rites and highly Sattvika by nature.

182. They will be Sumantu, Varvaii, Subandhu and
Kuiikandhara. After attaining the Yoga of the great Lord Rudra,
they will go to Rudraloka.

183-184. When the twentyfirst revolution arrives indue
course and when Vacaspati is the Vyasa, I will be born and
known by the name Daruka. And the holy forest will be known
as Devadaruvana.

185. There too highly powerful and brilliant sons, namely
Plaksa, Daksayani, Ketumalin and Baka, will be born to me.

186. They will be Yogic souls, high-minded (magnanimous) ,
of sublimated sexuality. Resorting to supreme Yoga these sinless
ones will attain the region of Rudra.

187-188. In the twentysecond revolution, when iSuklayana
is the Vyasa, I will be bom as a sage in Varanasi, and known as
Bhima (awe-inspiring) Lahgalin. There devas including Indra
will see me incarnated in Kali as Idalayudha (with plough-share
as a weapon) .

189-190. There too, righteous sons will be bom to me, viz.
Tulyarcis, Madhu, Pihgaksa and Svetaketu. They will attain
Siva’s Yoga. Engrossed in meditation, they will be free from
passion. Absorbed in Brahman they will proceed to Rudra¬
loka.

191-192. In the twentythird revolution, when Tynabindu
is the Vyasa, O Brahma, I will be born as the highly righteous
son of a sage. Possessed of mighty physique, I shall be known by
the name of!§veta. I will be spending my time on that excellent
mountain. Hence the mountain will be known as K^ahjara.

193. There also powerful sons will be born to me, viz.
Usija, Brhaduktha, Devala and Kavi. After attaining the Yoga
of the Lord Rudra, they will go to Rudraloka.

194. In the twentyfourth revolution, when B^$a will be
the Vy^a, O Brahma, in that Kali age, toWdrds the end, I will

23.195-208 149

be bom as a great Yogin by name 8ulin, in the Naimi?a forest
honoured by the Yogins.

195. There too my ascetic sons will be born, viz., Salihotra
Agniveiya, Yuvanasva and Saradvasu. Those sages of good
religious vows, endowed with the Yogic power will attain
Rudra.

196-197. When the 'twentyfifth revolution arrives in due
course, and Sakti, son of Vasi§tha becomes the Vyasa, I will be
born as the lord Mun<JHvara with a staff (a recluse) in the city
Kotivarsa honoured by devas.

198. There too my sons will be born in succession. They will
be noble Yogic souls observing celibacy.

199. They will be Chagala, Kumbhakarsalya, Kumbha
and Prabahuka. After attaining the Yoga of the great Lord
Rudra they will also go along the same path.

200. In the twentysixth revolution of the yuga-cycle^ when
Parasara is the Vyasa, I shall be born and known as Sahisriu
in the Kali age at its close, in the holy forest of Rudra.

201 . There too, sons of great piety will be born to me, viz.
Uluka, Vaidyuta, Sarvaka and Asvalayana. After attaining the
Yoga of Rudra, the great god, they will also go the same way
to Rudraloka.

202-203. When the twentyseventh revolution has arrived
in the course and Jatukarnya becomes the Vyasa, I will be born
as the excellent Brahmana SomaJarman in the holy centre of
Prabhasa. I will be a Yogic soul well-known in the worlds.

204. There too the sages will be born as my sons, viz.
Aksapada, Kan^a, Uluka and Vatsa.

205. They will be noble Yogic souls, free from sin and pure
in intellect. After attaining the Yoga of the great lord, they will
go to Rudraloka.

206-207. When the twentyeighth revolution has arrived
in due course and the glorious Visnu, the great father of the
worlds becomes Dvaipavana Vyasa, then Kr?na, the best am¬
ongst men and the chief of Yadus, by a sixth of his part, will be
born of Vasudeva as Vasudeva.

208. Then I will be a yogic soul and assume the body of a
religious student to surprise the worlds, by means of Yogic
Maya.

150

Vdyu 'Purdaj.a

209. On seeing a forlorn dead body (of a child) left (des¬
erted) in a cremation ground, I, with my power of Yogic MSya,
entered (will enter) that body for the welfare of Brahmanas.

210. With you Vi 9nu (as my companion), (I shall stay)
in the holy cave of Mem. I shall be known by the name Nakulin,
O Brahman.

211. Then it will be a centre of Siddhas called Kay^ohana.
It will remain famous till the earth lasts (i.e. upto the
deluge) .

212. There too my sons will be born as the ascetics Ku^ika,
Gargya, Mitraka and Rusta.

213. They will be noble Atmans endowed with Yogic power.
They will be Brahmanas, masters of the Vedas. They will be free
from dirt (sin) and abstain from sexual intercourse. After
attaining the Yoga of Rudra, they will go to Rudraloka and
never return.

214. Thus I have mentioned incarnations from Manu to
Krs^ain the twentyeight cycles of Yugas. This series of traditio¬
nal accounts is very sacred and virtuous.

CHAPTER TWENTYFOUR
Hymn to Siva^

V&ya said :

1. Sages know that there are four Yugas in Bharatavar§a.*
There are Krta, Treta, Dvapara and Kali Yugas.

2-3. A thousand cycles of these four yugas constitute a
day of god Brahma. The seven Ganas (groups of gods) like
Yama and others and the fourteen Romavat groups in their

1 . It is since the Rudradhyaya in TS. IV. 5 that we find the list of epi¬
thets used as a hymn of prayer. The list of epithets went on increasing and
was lastly recorded as Sahasra-ndma. Here we have a list of lSiva*s epithets as
prayet in w. 90-164.

2. It is surprising that the cycle of Yugas should, be limited to Ki&ratai-
var^a only.

24.4-13

151

physical bodies resort to Janaloka along with their followers.
In this way, Devas go from Maharloka to Janaloka and Tapo-
loka.

4. When many Manvantaras pass off, the mighty devas of
the Kalpa go up and attain Sdyujya.

5-7. When the time of withdrawal (dissolution) arrives,
the fourteen Ganas leave Maharloka.^ Those gods in combin¬
ation with these (quit the Maharloka) , when the elements and
immobiles alone are left behind, when all the regions from
the Bhuvar-loka to Svar-loka become void; when Devas whose
duration of tenure is a Kalpa go upto Janaloka, god Brahma
then collects (all) the groups of Devas, sages and Danavas and
destroys them all through fire and showers when the Yuga comes
to an end.

8. In the seventh Kalpa that has just passed off and has
been described to you by me, the seven oceans joined together
and formed one vast limitless (and divisionless) ocean full of
darkness.

9-11. In the vast single ocean, the lord holding conch,
discus and mace lay on the serpent couch. He had the colour
of the cloud. He was lotus-eyed. He had a crown. He was the
lord of Laksmi. He was Hari, the eighth Purusottama bom of
the mouth of Narayana. He had eight arms, and a broad chest.
He is the source of origin of the worlds. He was in communion
with the self. Conversant with the process of Yoga, he had
taken to meditation beyond the ken of thought, by his Maya.
The serpent (his couch) had a thousand hoods; its body had an
unparalleled splendour and the lustre of gold.

12. While he was lying there, taking repose in the Atman,
he, the mighty Visnu, created a lotus in his umbilicus just for a
sport.

13. The lotus extended to a hundred Yojanas. It had the
splendour of the midday-sun. It was very high supported by an
adamantine stalk. It was created sportively by the powerful
lord.

1 . Verses 5-14 describe the dissolution of the universe and formation of one
ocean (£itarfiawa) of cosmic waters with god Vimu lying on the serpent coudi
and god Brahm5 bom in the lotus-flower blooming on the lotus-plant issuii^
from Vi9bu*s navd.

152

Vdyu Purdna

14. While lord Visnu was sporting thus, the gdlden-coloured
four-faced, wide-eyed Brahma, unperceivable by the sense organs,
and bom of the golden Cosmic Egg, approached him casually.

15-16. On seeing him sporting with the fresh lotus, shining
with brilliant lustre, emitting sweet smell, Brahma worshipped
him.^ He was surprised and praising him in loud voice, he asked,
*‘Who are you. Sir, lying in the middle of water?**

1 7. On hearing the auspicious words of Brahma, Vi§nu got
up from his couch, with eyes outstretched with wonder.

18. He gave the reply, “Whatever is there (such as) the
heaven, firmament, elements; but I am the master, the highest
region.”

19. After saying this, Visnu continued, “Who are you. Sir?
Where have you come from? Where have you to go again? Where
is your permanent abode ?

20. Who are you, sir ? A universe-formed being? What can
I do for you ?” When Visnu said thus Brahma replied:

21. “Just like you, I am the first creator Prajapati. I am
called Narayana. Everything rests in me.’*

22-23. But Visnu, the source of the universe, heard this with
wonder. Being permitted by lord Brahma, the creator of the
worlds, the great Yogin Visnu entered the mouth of Brahma,
out of curiosity. After entering he saw in the belly of Brahma,
these eighteen continents, along with oceans, and mountains,
the living beings beginning with Brahma and ending with a
blade of grass, people of four castes and the eternal seven worlds.

24. On seeing all these, Vijnu of great renown and splendour,
repeatedly exclaimed thus: “Oh, the prowess of the penance of
tiiis being !”

25. Vi§nu wandered though different regions and different
hermitages, but he could not see the end ( of it) even after the
expiry of one thousand years.

1. Verses The meeting ofBrahm^ and Vi^qu leading to their quarrel
on personal superiority and the appearance of god Siva to solve it, is the
Saivite way of establishing Rudra’s greatness. Cf KP I. 9. 12-49. But here
Brahm& is shown to be more m^nanimous than Vi$9U who is superior to
him in knowledge about Siva.

24.26-37

153

26. Then the Garu^a-emblemed deity (Visnu) came out of
his mouth. The enemy-less (lit. one whose enemy is not bom)
Lord addressed Brahma, the grandfather of the world:

27. “O Lord, O sinless one, I do not see the beginning,
the middle or the end of your belly. I do not see the end of time
and space.”

28. After saying thus, Visnu spoke again to Brahma, “O
excellent Brahmana, you too, enter my belly and see the uncom¬
parable world within.”

29. On hearing his words delightful to the mind and approv¬
ing of them, Brahma entered the belly of Visnu.

30. Stationed within his body, he of unimaginable exploits,
saw the same worlds. Though he wandered within he did not
see the end of worlds in the body of the primordial lord.

31. On seeing that Brahma was returning, Vi§iju closed
all the pores of his body. The lord then wished to resume his
happy deep sleep in the middle of the vast ocean.

32. When Brahma saw all the openings closed, he made his
form very subtle and discovered a small opening in Vi§nu’s
umbilicus.

33. Through the stalk of the lotus he came out and then
resumed his own form. The four-faced lord seated in the middle
of the lotus, shone with a splendour like that of the interior of
the lotus.

34. In the meanwhile there arose a clash between them on
the point of ( individual) entirety (superiority) in the middle of
the ocean.

Suta said :

35. Then the trident-bearing Lord of unmeasurable soul,
the Lord of all living beings, who was clad in gold-coloured
bark garments, came where the eternal Lord Visnu was lying
on the couch of the (Se?a’s) serpent’s body.

36. While he was walking quickly, big drops of water
kicked forcibly by his feet rose up in the sky. They were very
hot and extremely chill, A violent wind also blew.

37. On seeing that mysterious phenomenon, Brahma spoke
to Vi?9u, “The drops of water are big and hot. The lotus is

154 VayuFurdxyi

also moving terribly. Please clarify this doubt of •mine. What
else do you wish to do?**

38-40. On hearing these words uttered by Brahma, the
lord of unimitable activity and the destroyer of demons, thought
within himself thus, “Could it be that another living being has
taken abode in my umbilicus? It speaks agreeable words though
it does disagreeable acts:** After thinking thus he replied, “O
lord, are you agitated in that lotus ?

41. O Lord what have I done to you? Wherefore, O greatest
of men, you speak to me thus, though I am your excellent
friend? Speak precisely.**

42. While the lord of Devas was speaking thus in accordance
with the convention, lord Brahma of lotus-like brilliant com¬
plexion, the storehouse of the Vedas, replied.

43. “O Lord, I entered your belly by your desire. Just as
the worlds were seen by you in my belly, so also the worlds
were seen by me in your belly.

44. O sinless one ! At the end of one thousand years, as
I was returning (out of your belly), I found that due to rivalry
you have closed all the openings wishing to bring me under
control.

45. O blessed one, then thinking within myself, I gained
an entrance through the umbilicus and came out of your navel
through the lotus stalk.

46. Let there be no misgiving in your mind.** On hearing
these words of Brahma, Visnu spoke thus:

47. “What I shall do afterwards has been thought over by
me. It was only out of sportiveness that T quickly closed the
openings and not to harass you.

48. You shall not take it otherwise. You are worthy of my
honour and worship. O gentle one, forgive whatever misdeed
I may have committed. Hence O Lord, being urged by me, you
shall get down from the lotus.

49. I cannot bear you as you are so brilliant and weighty.**
Then Brahma replied, “Tell me what boon you will bestow on
me if I come down from the lotus.**

Vif^u said :

50. “O destroyer of enemies, please be my son. You will

24.51-63

155

derive great delight thereby. You are a great Yogin with truth
as your asset. You are worthy of being worshipped. You are of
the form of Omkara.

51. O Lord of all, from now onwards you will have a white
turban as your crest ornament. You will be known as Padmayom
(one born out of a lotus) . O Brahma, O Lord of the worlds,
be my son.”

52. Then Lord Brahm5 accepted the boon from Visnu.
Pleased in his mind and without any sense of rivalry, he said,
“May it be so”.

53. On seeing a wonderful being approaching with the
lustre of the rising sun and with a huge face, he spoke to
Narayana :

54-56. “O Visnu, who is this person coming hither? He is
incomprehensible with a huge mouth, curved fangs, dishevelled
hair, ten arms, characterised by the trident, and faces all round
with many eyes. He is the lord of the worlds. He is hideous in
form. He wears a girdle of Muflja grass. His penis is lifted up.
He is roaring terribly. He has great refulgence. He is a heap of
splendour. He has pervaded all the quarters and heaven.”

57-59. On being addressed thus, Visnu spoke in reply to
Brahma, “He has been coming quickly wading through the
ocean. Kicked by his feet, the whole ocean is agitated with
profuse sprays of water raised in the sky. O lotus-born (god),
you are being sprinkled by them. The great lotus coming out of
my umbilicus is being shaken along with you by the wind ex¬
haled through his nose. He is the eternal lord liSa, the destroyer.
Let us both eulogise the bull-bannered lord.”

60-61. Then the infuriated Brahma spoke to Visnu, the
illuminator of the lotus, “You do not know yourself the source
of origin of all the worlds nor me Brahma, the eternal creator of
the universe. Oh ! Who is this being (called Sankara) excelling
us both ?”

62. On hearing the furious words of Brahma, Vi^nu said,
“O gentle one, do not speak disparagingly of the nobleAtman.

63. The ancient Puru^, the lord of Maya and Yoga is
virtue (Dharma) itself. He cannot be thwarted. He is the best-
ower of boons. He, the eternal lord, is the cause of this universe.

156

Vdyu Purdiiia

64. He is the soul of all souls. He is the sole light that shines.
He is god Sankara himself who is sporting with childish toys.

65. As the creator of subjects his names are PradhSna,
Avyajya, the unmanifest lights Prakjrti, darkness incomprehensible.
Whatsoever he may be, he is sought by ascetics, distressed with
grief.

66. He is the eternal sower of the seed. You are the eternal
seed. I am the eternal womb’*. Thus told, Brahma, the soul
of the universe, spoke to Vi§nu again :

67. “You are the womb. I am the seed. But how is he the
sower of the seed ? It behoves you to remove this subtle doubt of
mine.”

68. On hearing this, Visnu explained to Brahma, the sus-
tainerofthe worlds, their own origin and the origin of the
worlds. He cleared the doubt of Brahma with a suitable analogy.

69. “There is no other being greater than he or more subtle
(unmanifest) than he. The region of the lord is the goal of the
spiritualists. It is the abode of bliss.

70. The supreme lord has split himself into two and entered
the self. He is both possessed of and devoid of attributes. His
form without attributes is subtle and unmanifest.

71-72. He is the knower of Maya (Prakrti) and her activi¬
ties ; he is deep and inaccessible. His penis deposited you as the
seed in my womb, in the primary stage of creation. In due
course of time that seed became the huge golden egg in my
womb.

73. For a thousand years, the egg was embedded in the
waters. At the end of a thousand years, it was split into two by
the elemental air.

74. One of the (upper) parts of the crust turned into hea¬
ven and the other (lower) into the earth. The lofty foetus became
the golden mountain Meru.

75. It is from that, there woke up the golden-wombed lord
(Hiranyagarbha) of Devasand I, the four-armed Vi$iniu.

76. Then, at the end of a thousand years, the egg was
plit into two. On seeing the world a void without stars, the

moon and planets, you pondered over, ‘Who is here V Then
your sons were born.

24.77-88

157

77. They are born (as your sons) again and again at the
end of a thousand years — they who are the early predecessors,
pleasing to look at, endowed with fire-like brilliant bodies and
eyes wide like the petals of a lotus.

78. Glorious Sanatkumara and Rbhu who were perpetually
celibate, Sanatana, Sanaka,and Sanandanawere born simultane¬
ously. They could visualize objects even beyond the reach of
sense-organs.

79. They were born with controlled mind and devoid
of three distresses. They said that they would not take up the
work of creation.

80-83. There is a great pain in this birth, O gentle one. It
is attended by old age and sorrow. Life, death and birth occur
again and again. This world is a dream. Even in heaven there
are miseries. On realising the tortures of hell, the advent and
the inevitability of events and seeing that Rbhu and Sanatana
were under your control, the three sons Sanaka and others
eschewed the three guncts (the creative ingredients) and attaining
knowledge of the illusory nature of the world, they renounced
the world. When they had renounced the world you were delud¬
ed by the Maya of Sankara.

84. In this Kalpa, O sinless one, your consciousness is
withdrawn and the subtle elements earth etc. remain intact (to
the end of Kalpa) .

85. This Maya of the lord functioning in the world has
been explained to you. That mount Meru is said to exist in
Devaloka.

86-87. You will realize your greatness. You will realize
your self through your own self. You shall know me the lotus¬
eyed one. You shall approach the lord supreme Siva of great
Yogfic (power), the bestower of boons to all living beings. After
approching him who is the preceptor of the universe in the form
of Pra^va, you shall propitiate him by prostration. Should he
be infuriated, he may burn us both by his very breath.

88. After knowing that lord of great Yogic power I shall
be strong and powerful keeping you ahead. I shall eulogise the
lord who has the lustre of fire.’*

158

Fajfti Purd^a

Suta said: *

89. Keeping Brahma ahead, the Garuda-bannered deity,
Vi§nu recited this hymn (in praise of l§iva) uttering his past,
present and future names of Vedic origin.

Hymn to Siva:

90. Obeisance to you, the lord of good rites and unfa¬
thomable splendour, the lord of holy centres, the Bijin (sower of
seeds), the trident-bearing lord-

91. Obeisance to Ameihra (one without the penis), Vrdhva-
medhra (one with erected penis), Vaikmfharetas (from whose
semen Vi?nu was born) , the eldest, the superior-most, the first
and the foremost.

92. Obeisance to Haoya (one to whom Havis offerings arc
made), who is worthy of worship, to Sadyojdta, the impervious,
the lord of wealth, the deity wearing yellow barkrobes.

93. Hail to thee, the origin of living beings like us, the lord
of the materials of Vedic and glorious heroic rituals.

94. Obeisance to the lord of Yoga and Sathkhya, to the
lord of sages of (controlled, limited) sleep.

95. Obeisance to the lord of the loud roar, lightning,
thunderbolt and clouds, to the lord of oceans and continents.

96. Obeisance to the lord of mountains, of Varsas (sub¬
continents) and of rivers flowing to the west and the east.*

97. Obeisance to the lord of medicinal herbs and trees, to
the presiding deity of virtue or religion and holy rites, and to
the lord of continued existence (as distinguished from Utpatti
and laya or creation and destruction or death) .

98. Obeisance to the lord of juices and jewels, of moments,
of Xdla (a unit of time).

99. Salute to the lord of nimesas (winking time), of
kdffhds (1/30 ofakala), of days, nights, fortnights and months.

100. Obeisance to the lord of seasons, of numbers of
parardha and to the lord of the greatest of the great.

101. Obeisance to the lord of Puranas, the Yugas, of the
fourfold creation and to the infinite-eyed.

*MalliuStha, quoted in Apte’s Students* tS%. Diedonmy 278, dutinguishes
between nada and nadl as follows :

prak srotaso nadya^ pratyak-srotaso naddfjt namaddm bine^y&mifl

24.102-115

159

102. Obeisance to the lord of agriculture and other occup¬
ations settled at the beginning of the Kalpa, to the lord of the
universe, of god Brahma and others.

103. Obeisance to the lord of lores {vidy&s) , sacred rites
and of mantras.

104. Obeisance to the lord oipitrs (manes), of paius (souls
bound by pdia)^ to thee of virtuous words, and to the ancient
Bull.

105. Obeisance to thee of beautiful hair, of lifted-up eyes
and upward heads, to the lord of pasus, and to the Bull-emblemed
god.

106. Obeisance to the lord of Prajapatis, Siddhas, of
Garuda, serpents and birds.

107. Obeisance to the cow-eared deity seated on the Bull,
the spike-eared deity, to the chief of Rak§asas, the incompre¬
hensible deity of Varaha Kalpa.

108. Obeisance to the lord of Apsarass and Ganas, waters and
splendour.

1 09. Obeisance to the lord of Laksmi endowed with glory
and bashful modesty, to the congeries of the weak and the strong
and to the agitator of the unagitable.

110. Bow to the long-homed, single-horned, humped Bull,
to the body of (great) steadiness and to the light of great
splendour.

111. Obeisance to the lord of the past, present and the
future, to the valorous hero of great splendour, and to one who
excels others.

112. Salute to the gran ter of boons, the most excellent,
omnipresent lord of the past, present and future.

113. Hail to thee the (lord of the) people, the penance and
bestower of boons, to the deity worthy of salutes (worship).
Obeisance to the lord of salvation, of the people and the hell.

114. Obeisance to Bhava, the worshipper, the worshipped
and the sacrificer, one praised with loud voice, to the illuminated,
the Mirguna principle.

115. Bow to the noose, the hand and the well-ornamented
one. Obeisance to the <me with (proper) oblations, (wrongly
offered) oblations, well-offered and well-whetted one.

160 Purdna

116. Obeisance to the Purta, Agnisfoma, ptvik, Pta
(order), Satjya (truth) and the lord of living beings.

117. Salute to the member of the sacrificial council, to
Dakfi^d ( the monentary gift in a sacrifice) and Avabhftha ( the
ceremonial ablution after the sacrifice). Obeisance to the non-
injurer of tlie worlds, the charm and medicine for the individual
soul.

118. Hail to the bestowcr of contentment, the three-eyed
sweet-scented one. To the lord of the sense organs. Obeisance
to the (lord of) remedy and to the lord wearing garlands.

1 19. Obeisance to the universe, to the universal-formed one
with eyes and faces all round and one with infinite hands and
feet.

120. Obeisance to (offerings to gods), (offer¬

ings to the manes) and Havya-Kavya. Obeisance to Siddha,
Medhya ( pure) , the desired and the unchanging lord.

121-122. Hail to the great hero, terrible agitator of the
unagitable, one of good intellect, the deity of good subjects,
the refulgent sun. Bow again and again to Suparna (beautiful-
winged one), of gold colour, to the odd-eyed, three-eyed, tawny
one endowed with great strength.

123. Obeisance to the dazzler of eyes, the gentle-eyed one,
to the smoke-coloured, white (coloured), black (complexioned)
and the red one.

124. Bow to the adorned, the reddish brown and yellow
(coloured god), one equipped with quiver. Hail to the possessor
of and the one devoid of (speciality?).

125. Obeisance to the lotus-complexioned destroyer of
death and to the god of death. Salute to the dark, white, tawny
and red complexioned lord.

126. Obeisance to the lovely one of the colour of cloud at
dusk, to the multi-formed holding skull in the hand, to the
naked and to the one with matted hair.

127. Obeisance to the incomprehensible l§arva, unslayable
and excellent. Obeisance to one that supports from front and
back and hail to the fire.

128. Obeisance to the great, the impassable, the obstruction
and to one of tawny colour. Obeisance to one with a body as
lustrous as the sun . Obeisance to one with strength and velocity.

24.129-140

161

129. Obeisance to the Pinaka-bearing lord, the stretching,
thriving and prosperous deity, of keen intellect and wearing
Rudraksa. Obeisance to the naked, tufted lord.

1 30. Obeisance to the variegated one of variegated colours,
the mysterious, the supporter of all. Obeisance to the intelligent
one, the contented, non-deposited (?) lord.

131. Obeisance to the forbearing, the quiescent, with body
as strong as a thunderbolt. Obeisance to the destroyer of
demons, the destroyer of sacrifice, the blue-necked deity abs¬
taining from sexual intercourse.

132. Obeisance to the slayer of enemies, the annihilator,
the one holding sharp weapons. Obeisance to the rejoicing, the
delighted one connected with rivers.

133. Obeisance to Pranava, the lord of the bestower

of happiness, the hunter of the deer, the deft and the destroyer
of Daksa’s sacrifice.

134. Hail to the spirit that is multifonned one who excels
all lords, the destroyer of the cities {Tripura)^ the quiescent,
sweet-scented possessor of excellent arrows.

135. Obeisance to the deity in the form of Puspa vat, to
the destroyer of Bhaga’s eyes, to the excellent Kanada, and the
destroyer of Kama’s body.

136. Bow to the terrible wheel of the sun, the suppressor
of the lord of serpents, the destroyer of Daityas, and to the one
who makes divine shouts.

137. Obeisance to the god ever fond of cremation ground.
Hail to the three-eyed protector of vital breaths, the wearer of
the garland of skulls.

138. Salute to the god eulogised by different beings full of
pleasure, to one with a (half) male and (half) female form and
to the one who pleases the goddess (Uma) .

139. Obeisance to you with matted hair and staff. Obeisance
to the one with serpent as sacred thread, to the one habitually
indulging in dance and fond of music.

140. Obeisance to Manyu (wrathful), to a habitually cool
(quiescent god), to the singer of excellent songs, to the terrible
god, one with bangles in the hand, to the assumer of fierce
forms.

162

Vdjru Purdna

141. Obeisance to the terrible, the awe-inspiring and the
suppressor of Bhaga, who is praised by the Siddhas and is highly
blessed.

142. Hail to the god who laughs freely and boisterously,
who roars striking (clapping) his arms, who shouts, jumps and
rejoices.

143-144. Obeisance to the wonderfully mysterious, sleeping
and running, staring and meditating, stretching and expanding,
harassing and running, moving and sporting (god ) . Obeisance
to the one with a pot-bellied body, to the one who shakes, to
the one with a shaven head, to the one without hands.

145. Salute to the one in the guise of a mad person, to the
one with tinkling ornaments, to the one with hideous dress and
to the ruthless, fierce and infuriated (deity).

146. Obeisance to the incomprehensible, to the illuminated,
to the brilliance beyond attributes, to the one fond of argument
and to the one wearing signet jewel.

147. Hail to (the god) with child-like form, to one with
unequalled qualities, to the secret Gana, to the unattainable yet
eternal refuge.

148. This earth, mother of the worlds, constitutes your
feet resorted to by the good. Your unfathomable belly is the
support of persons who have achieved Yogic power.

149. The firmament bedecked by the clusters of stars ex¬
tends in your middle. The glorious garland on your chest shines
like the galaxy of stars.

150-151. The ten quarters aie your arms bedecked with
bracelets and armlets. The expansive wide neck of yours, com¬
parable to the cluster of blue clouds, shines gloriously bedecked
with golden necklaces. Your mouth terrific with the curved fangs
is unthwartable and incomparable.

152-153. How much does the turban on your head, done
by garland of lotuses, shine !The wise know that qualities like the
brilliance of the sun, the beauty of the moon, the stability ( and
firmness) of the earth, the power of the wind, the heat in the
fire, lustre in the moon, sound in (the element) ether and
coolness in waters are evolved out of your excellent eternal
qualities.

154-155. The following (inaudible repetition) of the

24.156-162

163

(following) names of Siva should be performed : Mahdyogin
(a great Yogin) , Mahadeva (great god) , Maheivara (the supreme
Txxlcr) j PureSaya (abiding in the city i.e. body), Guhavdsin (the
resident in the cavity of the heart) , Kkecara (the sky-walker) ,
Rajanicara (nocturnal wanderer), Taponidhi (storehouse of
austerities) , Guhaguru (father or teacher of Skanda) , Pfandana
( the dclighter) , Nandivardhana (increaser of delight) , Hayaiir^a
(horse-headed), Dharadhdtr (the supporter of the earth),
Vidhdtr (the creator), Bhutivahana (carrier or bestower of wel¬
fare),

156. Boddhavya (worthy of being realized), Bodhana (en¬

lightener), Pfetf (the leader) , Dhurvaha (bearer of the yoke i.e.
responsibility), (one shaking heavily?), BMairnfAfl

(possessor of a big chariot), B/iima-karman (of terrific activity),
Brhatkirti (widely renowned) Dhananjaya (winner of wealth),

157. (fond ofbells) , (having a banner),

Chatrin (having an umbrella — a royal insignia), patakddhvajinl-
pati (lord of a flag and an dccmy) yKavacl (clad in a coat of
mail), (armed with a sharp iron club), (having

a conch shell), Pdiahastin (holding a noose in hand), Paralubhft
(wielder of an axe),

158. Agama (mountain-like firm), Anagha (sinless), ^ura
(brave) , Devarajdrimardana (slayer of the enemies of Indra). It
is by propitiating you that enemies were killed in battles by us.

159. You are (such) a Areas is not satisfied by drinking all
the seas. You are the abode of furiousness (but) delighted in
mind. You are destroyer of Kama (god of love) but a bestower
of desired objects and a lovable one.

160. You are absorbed in Brahman, celibate, controller
of sex-organs, worshipped by the good. You arc the inexhaustible
treasure of Vedas and sacrifice (sacrificial ritual) is ordained
by you.

161. You are the sacrificial fire carrying oblations, the
Vedas and prescriptions in the Vedas. When you are pleased,
O Mahadeva, we too are pleased.

162. You are the lord of the eternal (beginningless), the
mass of splendour, Brahma, the creator of the worlds, the first
creation. Saiikhyas know that you are transcendental to Prakrti.
When their meditation is over, they do not enter death.

164

Fdj>u Purdna

163. The Yogins who are ever in communion with you
through Yoga, eschew sensual pleasures. Other mortals who
resort to you become sinless and enjoy divine pleasure.

164. Limitless is the greatness of (you) the supreme soul.
Whatever we knew of the glory of the incomprehensible reality
has been glorified according to our (humble) ability. Be ever
and everywhere auspicious to us. Whoever you are you are so
( incomprehensible) . Obeisance be unto you.

CHAPTER TWENTYFIVE
Birih and Death of Madhn and Kaitabha
Suta continued :

1-2. Looking at them as if drinking them in (with his eyes) ,
the consort of Uma, with honey-like tawny eyes uneven (three)
in number, the Lord, destroyer of Daksa’s sacrifice, wielder of
the Pinaka bow and a battle-axe, who was surrounded by
goblins, became delighted with a beaming face on hearing his
eulogy.

3. On hearing their nectar-like words, the supreme Lord
asked lovingly what he himself knew before.

4. -‘Who are you two, Sirs, of noble souls, desirous of
mutual welfare, with eyes having the lustre of a lotus, and who
have come together in the terrible watery expanse?”

5. After glancing at each other, they replied to him : “O
lord, of what avail, is our reply ? It is already known to you.
Where is infinite happiness except in your conduct as you
please?”

6. The blessed lord spoke in sweet, charming words : “O
Brahma, O Visnu, I am addressing you both.

7. I amdeJiglited with your devotion of permanent nature.
I honour you both; you well deserve my respect. What is the
excellent boon you desire to have?”

8. When these words were spoken by him, Visnu told
Brahma : *‘0 highly blessed one, do speak out the boon wished
by you”.

25.9-20

165

9. “O Visnu, I am desirous of having progeny. I wish
to have a son who will bear my responsibility.*’ So spoke Lord
Brahma who coveted to have a boon granting him (such) a
son.

10-12. Then Visnu said to Brahma who was desirous of
progeny, “Since you wish for an incomparably valiant son who
will carry out your task, you ask Lord Mahesvara, the god of
gods, to be (born as your) son.”

Honouring the words of Visnu, god Brahma folded his palms
in reverence and humbly bowed to Lord Rudra, the bestower
of boons. Desirous of a son, he addressed these (following) words
in the company of Visnu:

13. “O Supreme Lord, ifyou are so pleased with me who
am desirous of a son, soul of the universe, you shall be my son
or you shall grant me a son like you who will bear my burden.
If you are pleased to grant me this boon, I shall not choose any
other.”

1 4. On hearing his request, the lord, the destroyer of the
eyes ofBhaga, piously and undcceitfully said : “So be it”.

15-16. “O Suvrata (one of good vows), when you will be
overwhelmed by anger at the unsuccessfulness of an activity
undertaken by you, I shall be born then from your forehead (as
a friendly noble-souled sage Rudra) , one of the eleven Rudras,
the cause of the vital breaths. I shall wield a trident in my hand,
and shall be accompanied by my followers.”

17. After bestowing incomparable favour (boon) upon
Brahma at first, he told Visnu, “I (desire to) grant you a boon
too”.

18. The blessed Visnu replied thus : “O Lord, if you are
pleased with me, it is as good as having done everything (to
me). O Cloud-vehicled god, let my devotion to you be well
established in you.”^

19. The Lord, thus addressed, spoke to Visnu : “O Visnu,
O eternal lord, listen, how I am pleased with you.

20. The entire universe, whether illuminated or unillumina-

1. Though regarded as a Saiva Puraoa, passages like vv. 1^29 which
emphasize the identity of l^iva and Visjjiu exercise integrative influence.

166 J/isj>u Purdpa

ted, mobile or immobile shall be identified with jne (Rudra)
and yourself (Narayana) .

21. I am the fire, you are the moon. I am the day, you

are the night. I am the truth, you are the Order You

are the sacrifice, I am (its) fruit.

22. You are the knowledge, I am the object of knowledge.
Performing your Japay pious people (lit. performers of meri¬
torious deeds) will enter me if you are pleased. At the end of
the Yuga, there is no better goal than this (abiding with us).

23. Know yourself as Prakrti. Know me as Purusa, Siva.
You are one half of my body just as I am your other half.

24. You are my left side which is dark and bears the
mark of Srivatsa. I am your right side which is blue and
red.

25. O Vi§nu you are my heart. I am stationed in your
heart. You are the doer of all activities. I am the activator.

26. So, come, hail to you, my dear cloud-coloured one,
adieu”. After saying this to Visnu, the great Lord vanished.

27. When the lord had vanished, the delighted Visnu, lord
of the earth, entered water and lay on his couch.

28. Then with a delighted mind Brahma, the lotus-born,
lotus-eyed deity, resorted to his own seat in the lotus having the
lustre of the interior of a lotus.

29-30. After a long lapse of time, two brothers of great
strength and energy, the unrivalled Madhu and Kaitobha spoke
to Brahma, “You will become our prey”. After saying thus
both of them vanished.

31. On coming to know of their terrible intention and
realising his greatness, the lotus-born deity began to gather
further information.

32. As he did not know the make-up of the pericarp nor
the way out, he descended to the nether regions by way of the
lotus stalk. Then within the waters, he saw Visnu with the
deer-skin as his upper robe.

33. He then woke him up and when he woke up he said —
“O Lord, I am afraid of spirits. Get up, save me. Be thou my
benefactor.”

34. Then, Lord Vi§nu, the suppressor spoke, “You should
not be afraid, you should not be afraid.”

25.35-47

167

35. Since you have uttered at the outset, there is a danger
to me from Bhutas (spirits). You will therefore kill the Daityas
through words BhTi etc.”

36. Bhur, Bhuvah, Svah (the earth, the firmament and the
heaven) entered the self-born Lord. Having circumambulated,
Brahma returned to his (former) seat.

37. When Brahma had gone, Lord Visnu created two
brothers Visnu and Ji§nu out of his mouth, and instructed
(them) : “Both of you should protect Brahma after knowing the
next arrival of Madhu and Kaitabha.”

38. Meanwhile, Madhu and Kaitabha assumed forms similar
to those of Visnu and Ji§nu. After assumption of similar forms,
they stood in front of him facing him.

39. Then they spoke terrible words to Brahma; “You should
be the judge, while we fight.”

40. Then they entered water which they paralysed by their
Maya. A tumultuous fight arose, when they fought with one
another.

41. A thousand divine years elapsed as they fought. Still
their pride, arrogance and eagerness for mutual fight did not
subside.

42. If they had different marks, they could have been dis¬
tinguished but they had similar forms. Agitated in the mind due
to this similarity, Brahma began to meditate.

43. By his divine vision he understood the distinction bet¬
ween them. He tied a subtle secret amulet of lotus filaments
and also a girdle round their body. Then he uttered the Mantra.

44. While he uttered the Mantra, a virgin of universal
form appeared there itself. The lustre of her face resembled the
splendour of the lotus and the moon. The chaste lady held a
lotus in her hand. On seeing her the Daityas were distressed.
Their faces turned pallid due to fear.

45. In sweet voice Brahma spoke to the virgin, “O chaste
lady, tell me the truth, who you are. What are your antece¬
dents?”

46-47. With palms joined in reverence, the virgin worship¬
ped Brahma and said after singing a eulogistic hymns. “Know
that I am MohinI (the enchantress), the Maya of Vis^u and his

168

Vqyu PurQna

messenger. O Brahma, on being glorified by you, I came to you
hurriedly” Delighted with her, Brahma gave her a name.

48. “Since you came here as ( soon as) this Mantra was
uttered by me, you will be linoyNn MahdvyahriV- (the great
utterance) .

49. Since you appeared breaking through the head, you will
be called Sdvitri. Though you are born of one part {arhSa) you
wnll have many parts.

50. O auspicious-faced lady ! Due to my grace, these and
other minor names derived from your activities will be applicable
to you.”

51-22. The two demons on being alHicted thus begged for
his boon. “Our death shall come in an uncovered place. We
shall be born as your sons in future”. Saying, “So be it”, they
were killed : Kaitabha by Visnu and Madhu by Jisnu.

53. Thus with a desire for the w'clfare of the worlds the
two Daityas were killed by Brahma, Visnu and Jisnu concer-
tedly.

54. Know how Isa (iSiva) was born as the son of Brahma.
When the fight of Madhu and Kaitabha with Vi§nu and Jisnu
was over, Brahma spoke to Visnu:

55. “Today a hundred years have elapsed. The time has
come when I shall go to my abode, terrible due to congestion and
flooding”.

5(i. At his instance, the lord effected Dissolution, making the
earth devoid of immobile beings and making the mobile beings
settled in Prakrti.

57. “O Visnu, O increaser of prosperity, welfare unto you.
If thus the ocean has been diffused by you, tell me what I shall
do for you.”

58-59. “O gold-lustred, lotus-born ! Listen to my words.
The favour that you obtained from the lord with the desire for a
son has fructified now. You have become free from indebtedness.
Create four kinds of living beings or abandon the effort.”

60. Getting the hint from Vi§nu, the lotus-born deity
Brahma conceived in his mind to create the subjects. Then he
performed a severe penance.

1. Verses 48 & 49 give popular etymology of Makdvydhfti and Sdvitri.

25.61-73

169

61. While he was performing penance thus, nothing hap¬
pened. When a long time elapsed, due to grief his anger increa¬
sed.

62-63. From his eyes defiled by anger, drops of tears fell.
From those drops of tears, poisonous serpents manifested them¬
selves. They had the elements of gas, bile and phlegm in their
humour. They were of great strength. They were bedecked by the
Svastika signs. They had scattered hairs.

64. On seeing the serpents born at the outset, Brahma
lamented. If the fruit is such, fie upon my penance. In the very
beginning progeny has become destructive of the world.

65. A severe senselessness born of anger and annoyance
overtook him. Due to the heat (severity) of fainting, Brahma
forsook his vital breaths (became unconscious) .

66. From his body of unequalled prowess eleven souls,
the Rudras, manifested themselves, crying out of pity. Since
they cried, they were known as Rudras. Their Rudra designation
is due to that.

67. Rudras arc Pranas and Pranas are Rudras. The vital
breaths arc stationed in all living beings.

68. To him who was great and fierce and who had per¬
formed good actions, the trident-bearing lord gave the vital
breaths. Then out of the forehead of Brahma, there emerged a
being identical with the eleven (Rudras).

69. The Lord who gave to Brahma his vital breaths, be¬
came his son. When Brahma was revived to life, Rudra spoke to
him delightfully :

70. “O Brahma, you may express your desire. Think of
yourself and know me as your son Rudra. Bless me with your
favour.’*

71-72. On hearing his words, mostly what he had felt in
his mind, Brahma became delighted. His eyes shone with the
lustre of full-blown lotus as he returned to life. Lord Brahma,
attaining the lustre of unalloyed gold, spoke in charming
majestic words :

73. “O blessed one, you delight my mind. Speak who are

1 70 Fdjfu Purdtia

you that as the embodied bliss of the universe stated divided into
eleven forms.”

74. Thus addressed by Lord Brahma of infinite splendour,
Rudra saluted him along with his sons and spoke.

75-76. “O Brahma, I was requested fora boon by you along
with Vi?nu : ‘O Lord, be my son, or grant me a son equal to
you who would carry my burden*. Activities shall be pursued by
all persons born in the universe. O Lord of Devas, cast off your
gloom and create the worlds.”

77. Thus addressed, Brahma was delighted in his mind and
spoke to Rudra thus :

78. “In order to help me, create the subjects along with
me. You arc the sower of seeds of all living beings. Hence get
ready for the task.” Rudra accepted the suggestion and said
“yes”.

79. Then Brahma, bedecked in deerskin created the mind
at first and the retentive power of living beings ( ?) Thereafter
he created Sarasvati, the speech in multifold forms.

80. Then he, of great lustre, created seven mental sons :
Bhrgu, Angiras, Daksa, Pulastya, Pulaha, Kratu and Vasistha.

81. He created physical sons too, equal to himself. Pursuing
their path again, the cows were born out of his mouth.

82. Brahma, grandfather of the worlds, created the Vedas
with Orhkara at the head. Then he created Devas worthy of
honour and other beings as mentioned before.

83. The Lord spoke to his mind-born sons, Daksa and others :
“Welfare unto ye. Along with Rudra you create subjects.’*

84. Approaching Rudra the Prajapatis said, “O Lord, O
Mahe^vara, we along with you, desire to create progeny. This is
what Brahma has asked you too”.

85-86. Thus addressed Lord Rudra spoke to them: *‘0
Devas, Brahma’s sons, take the vital breaths from me. Make
these sons of mine, the Brahmanas, the foremost of the first born.
Now you shall create, at my bidding, the seven species of people
from Brahma onward to a blade of grass. They shall be of my
nature. Hail unto ye all”.

87. Thus addressed by him they replied to Rudra, the
trident-bearing primordial lord, “O Sir, everything will happen
as you please.”

25.88—26.4

171

88. A8:er getting permission from lord Rudra, the Prajapatis
spoke to the noble Dak§a, “Sir, you are the most excellent
Prajapati. Keeping you ahead and by your favour, we will create
progeny.”

89. Saying “So be it”, Daksa accepted their suggestion.
Desirous of progeny, he with his team, began the work of cre¬
ation. When Rudra stayed (away) from creation, Brahma took
up the task.

90. When the seventh Kalpa passed Rbhu and Sanat-
kum^a were born. They settled as residents inTapoloka. Then
the Lord created mind-born sages also.

CHAPTER TWENTYSIX
Origin of Sounds^

Siita said :

1 . O intelligent one, wonderful are the secrets which you
have truthfully spoken for blessing the worlds.

2. There I have a doubt regarding the incarnations of the
trident-bearing lord. What is the reason that the great God
(Mahadeva) avoids the previous Yugas and takes incarnation in
the terrible Kali age (only) ?

3. I wish to know how the lord took up incarnation in this
Vaivasvata Manvantara.

4. There is nothing unknown to you in this or in the other
world. O intelligent lord, if I deserve to hear that great account
please tell me. I ask you humbly for the instruction of the
devotees.

1. This esoteric exposition of Om, tracing to it the creation of vowels
(and consonants also) and connecting 14 Manus with the 14 vowels, shows
how Pur&Qic thinkers tried to emphasize the importance of Orii as the source
of everything.

172

Vdj^u Purai}a

Lomaia said :

5. Thus asked. Lord Vayu of great brilliance honoured by
the people and engaged in their welfare said :

6. “O son of Gadhi, what you have asked me is a great
secret in the world. I shall explain everything. Please listen as I
narrate this to you.

7. Formerly, when a thousand divine years had elapsed in
the vast ocean of water, Brahma, desiring to create the subjects
was distressed and he began to contemplate.

8. While he was contemplating, a boy manifested himself.
His body was emitting divine fragrance. He was reciting nectar-
like divine Vedas.

9. He was repeating the Vedic lore that had neither sound,
nor touch, nor colour nor smell nor taste and which the four-
faced lord (Brahma) had secured.

10. Then he became engrossed in meditation. After perform¬
ing terrible penance, he thought within himself thrice, “Who is
this ?”

1 1 . While he was contemplating thus, an eternal (imperish¬
able) syllable manifested itself. It was devoid of any sound, touch,
form, taste or smell.

12. Then he saw his own form, the most excellect one in
the worlds. Meditating upon the lord, he saw it again.

13. He saw that it was white, red, yellow and black. He
looked into the colour. It was neither a woman nor a eunuch.

14. After knowing it, he contemplated over the syllable for
a pretty long time. While meditating thus, the syllabic came out
of his throat.

1.5. It consisted of one single mdtrd. Its sound was very loud.
It was white in colour and very pure. That Oriikdra would be the
Veda. The syllable was verily Mahesvara himself.^

16. While the self-born Brahma was contemplating, the red
colour manifested itself. That is known as the first Veda [Deva
in A] .

17. The Rgveda is the first Veda that begins with the
(words) '*agnmile purohitani’* (RVl.1.1). On perceiving this

1 . The identification of Om, Brahman or Vedas and Siva enhances
Siva’s greatness in the minds of listeners.

26.18-30

173

Rk, Brahma the creator of worlds and of great splendour thought,
“What is this?”

18. While he was contemplating, the Lord, due to his power
of Lordship, turned it into a syllable of two mdtrds.

19. Then he thought of the Aksara as consisting of two
Mdtrds. It manifested itself as red. The Yaiur-veda was born out
of it.

20. The Yajur mantra begins H^eivd urjelvd vdyavastha devo
vah saviid punah' (TS 1.1.1 and 1.1.15). TheRgveda is declared
to be (consisting) of a single indtrd and the Yajurveda of two
mdtrds.

21. On perceiving the Veda and the of two Mdtrds,

lord Brahma contemplated over the Aksara of two Aldtrds.

22. While he was contemplating Orhkdra appeared. Then
Brahma thought over the Aksara Orhkdia.

23. Then he observed the yellow Rk that rose up, beginn¬
ing with the words ‘*agna cjdhi vitaje giv.duo liavja ddlaye^\
(RV VI. 16. 10, also Samaveda 1.1)

24-26. He, the lord of great brilliance, saw the Vedas present.
He contemplated over the Aksara thrice during the three junctions
(dawn, mid-day, and dusk). The Aksara which is called Brahman
the Orhkdra, assumes three colours during the three Savana
periods. Due to the contact with the three, that Aksara had three
colours. It was perceivable, imperceivable and manifest.lt was
triple, symbolizing the three heavens. It had three Mdtrds,
three worlds and three Yogas. It was eternal. Since Lord
Brahma contemplated upon that Aksara, it was Brahma.

27. It had the form of the self-born (deity). It saw the lord
of fourteen faces of shining splendour. After creating Orhkdra at
the outset, the self-born deity Brahma became visible.

28. Then, out of the four mouths of the four-faced god came
out fourteen letters — various letters and vowels. That is the
refulgent initial letter. From it sixty-three letters have the letter
A at the beginning.

29. Hence for serving a common purpose for all letters, the
self-born Brahma stood in the form of “.4” at the outset. It was
the first vowel.

30. Then from those vowels, fourteen Manus of big faces
were born. They are the divine sounds in the Manvantara.

174

Viajfu Furd^

31. The letter “.4” which has fourteen faces 4nd which is
known as Brahma and which is equal to him is called Prajapati.
It exists in all letters.^

32. From the first face, Svayambhuva Manu was born.
He is known as the letter “^4” of the self-born Brahma. Its colour
is white.®

1 . The pura^a linguistics believes in the existence of vowel ' in all
letters.

2. Verses 32-49 show a crude attempt to connect the 14 Manus to the
vowels as follows :

Sr. No. of

Letter of

Name of the

Colour

Braliman’s face

alphabet

Manu associated

1st Face

Svayaihbhuva

White

2nd

Sv^rocisa

Yellowish

white

3rd*

The Sun (?) — ^Yajurveda

I Ksattriya

*No Manu named for I & I

Red

4th

Taraasa

Copper-

coloured

5th

Garis^ava

Yellow

6th

Olh

( Vijaya?)

Tawny

7th

Vaivasvata

Dark

8th

5 (long)

Savarnl

Dark blue

9th

b (V

Dhumra

Smoky

10th

L (5r)

Savar^ika

Similar as
above

11th

Piiahga Manu

Reddish

brown

12th

Also Pisahga Manu

Reddish brown
with the lustre
of Bhasma

13th

Not named

Five colours

14th

Savarni

Variegated

This tabular statement shows that

(i) The list of Manus is different from the usual list.

(ii) Names of some Manus are repeated.

(iii) Some letters e.g., I, 1, O, Oih have no presiding Manus.

(iv) The Pur&9a author has foisted long b on the alphabet though no
grammarian accepts it.

*P&Qini does not recognize long b (^ }

26.33-46

175

33. From his second face the letter “/f” was bom. He is
known as the Svaroci^a Manu. His colour is yellowish white.

34. From his third face was born the letter the most
excellent of the Yajus. The sun consists of Yajus from which the
Yajurveda manifested itself.

35. That Manu is known as the letter “/”. He is valorous
and of red colour. The K§attras (the warrior caste) function
from it. Hence a Ksattriya is red.

36. From his fourth face was born the vowel **£/”. It is
copper-coloured. It is known as Tamasa Manu.

37. From his fiftli face the letter “£7” was born. It is yellow
in colour. It is known as Carisnava Manu.

38. Then from his sixth face, Oihkara was born. It was
tawny in colour. From the sixth was born the superior-most
Vijaya (Victory) of great penance.

39. From his seventh face was born the vowel “j?”. It is
known as Vaivasvata Manu. It is dark in colour.

40. From his eighth face emerged the (long) “jR”. Due to
its dark blue colour and due to its being similar ( in sibilant
pronunciation ?) in Sya-ma, it is called Savarni.

41. From his ninth face was born the ninth letter It
has the colour of the smoke and (the Manu ?) is known as
“Dhumra**.

42. From his tenth face was born the letter (long) It
is similar to the lord and has a similar colour. Hence it is
known as Savarnika Manu.

43. From his eleventh face was born the letter “j^”. It is
called *Manu’. It is reddish brown in colour. It is known as
Pisahga (reddish brown) Manu.

44. 1 rom his twelfth face was born the letter It is

reddish brown with the lustre of Bhasma (ashes) . It is also known
as Piiahga Manu.

45. The letter that was born from his thirteenth face was
called the letter “0”, which consisting of five colours, excels all.

46. The letter born from his fourteenth face was called the
letter **AU**. It is of variegated colours. It is known as Savarni
Manu.

176 Vayu Purana

47. Thus the Manus, letters and colours shall be known
precisely in regard to Kalpa, accent and letters.

48. The vowels are of similar colour. They are assigned to
Vardas 6\xt to their similarity in colour. Their logical connection
or natural sequence is stated.

49. Since born in the same Kalpa, they are of the same
colour, the junctions (combinations, transitions) of the Kalpas
or letters occui in respect of similar entities.

50. The groups of letters are formed by their places of
utterance (sthanas) as the distributions of castes by their profes¬
sional equity. This is the practice in regard to the junctions of
vowels and the transition of Kalpas.

CHAPTER TWENTYSEVEN

Karnes and Bodies of the Great Lord^

The sages said :

1. The manifestation in this Kalpa of the noble-souled
supreme Lord Rudra along with the spiritually aspirant sages
has been mentioned by you. Now let us hear this in detail.

Siita narrated :

2. The origin of the primordial creation has been narrated
by me briefly. Now I shall describe in detail the bodies and
names of Lord Rudra.

3. The supreme Lord begot of his wives several sons in the
eighth Kalpa that has passed. Now listen.

4. In the beginning of the Kalpa, while he was meditating
about a son who should be his equal, there appeared in his lap

1. This chapter corresponds to Bd. P. 1.2.10 and a number of verses are
common to them both. The topic of this chapter — the eightfold form — affa-
mSrti — of Biva is popular in Purai]ias and classical literature.

27.5-17

177

a youth blue and red in colour. He held him who was blazing
in brilliance and shouting terribly.

5. On seeing him crying suddenly Brahma asked the
child Nilalohita,! “Why are you crying ?”

6. The boy said : “O grand-sire, at first give me a name”.®
“O Lord, you are named Rudra”. Though he was thus told, he
cried again.

7. “Why do you cry ?” Brahma asked him again as he
cried. The boy said to Brahma, “Give me a second name”.

8. “O Lord, you are Bhava by name.” On being told thus
he cried again. Brahma asked Sankara, “Why do you cry ?”

9. “Give me a third name”, he replied to him (Brahma).
“O Ltjrd ! You are Siva byname”, he was told. But he cried
again.

10. “Why do you cry ?” asked Brahma again as he cried.
He told the self-born deity, “Give me a fourth name”.

1 1 . On being told “O Lord, you are Pasupati ( the lord of
Pa^us-individual souls) ”, he cried again. As he cried again,
Brahma asked him, “Why do you cry ?”

12. When told, “Give me a fifth name”, he replied, “O
Lord, you are Isa by name.” On being told thus, he cried again.

13. “Why do you cry ?” Brahma asked him as he cried. He
told the Lord, “Give me a sixth name”.

14. “O Lord, you are Bhima by name”. On being told thus
he cried again. As he cried again Brahma said, “ Why do you
cry ?”

15. “Give me a seventh name”. On being told thus, he
replied to him, “O Lord, you are Ugra by name”. On being told
thus, he cried again.

16. “Why do you cry?” asked Brahma as he cried. “O
Lord, give me an eighth name”. When he was told, “You are
Mahadeva by name”, he stopped (crying).

17. After obtaining these names from Brahma, the Lord
requested, “Assign bodies to these names”.

1. The identification of Rudra and Agpni is suggested by this epithet.

2. The legend of Rudra crying for a name and god Brahm& awigning
a name to him and the recurrence of this granting of names for eifl^t times
is an amplification of the same story in Satapatha Brahma^ (SBr.6.3.1>18) .

178

Vdj>u Parana

18-19. Then the following bodies for thes^ names were
created by Brahma. These were the sun, the earth, water, fire,
air, ether, the initiated Brahmana and the moon. These (eight)
have their source in Brahma. Rudra should be worshipped and
honoured in these bodies. Thus (honoured and worshipped)
Rudra does not injure.^

20-21. Then Brahma spoke to the lord Nilalohita again :
*‘To your second name declared as Bhava by me, the body .shall
be the waters”. When this was said, the stable element of the
nature of Pasa (the lymphatic constituent in his body) entered
water. Hence water is known as Bhava.

22. The living beings are born of waters and purilied by
them (they are named Bhavas) . Creation of beings is by means of
production and purification.

23. So none shall pass urine or evacuate bowels in waters.
None shall take bath in the nude or spit into water,

24. None shall indulge in sexual intercourse (in waters).
None shall perform headbath. None shall look into water spor¬
tively while sailing by boat or standing still on the shore.

25. Since waters form the sacred body of Bhava, they
shall nowhere be defiled. One shall avoid waters small (in
quantity) or discoloured, insipid or foul smelling.

26. The ocean is the source of waters. Hence waters desire
the ocean. On flowing into the ocean, waters became pure and
nectarine.

27. Hence one shall not obstruct waters that desire to
flow unto the ocean. Lord Bhava never injures a person who
behaves with waters always thus.

28. Brahma then spoke to the lord, “To your third name
which was mentioned as Sarva,® let this earth be the third
body.”

29. When this was uttered, the firm and stable portion of
the body called the bone (system) entered the earth. Hence the
earth is called Sarva.

1. It appears that some verses are missing in this text as no mention is
made of his first body. The missing verses might be corresponding to Bd. P.
1,2.10.21-28.

2. There is a difference in the names — in v. 9 it is ‘Siva* while here in
V. 28 it is a Sarva* as in Bd« P.

27.30-42

179

30. Therefore no wise man should leave faeces or urine
in the shade or on steps. He should not pass urine on his own
shadow.

31. He should evacuate the bowels after covering his head
and the ground with grass. He who behaves thus to the earth is
not injured by Sarva.

32-34. Then Brahma addressed Lord Nilalohita : ‘To
your fourth name designated as Isaiia by me, the wind shall be
the fourth body. As soon as this was said, the wind (vital
breath) which was stationed in him in five forms and is term¬
ed Prana entered Vayu. Hence Vayu is called Isana. So
one should not censure or revile the wind, the Lord himself, as
it blows violently.

35. Then Brahma spoke to Lord Dhumralohita. To your
fifth name Pasupati, let fire be the fifth body.

36. When this was said, Agni (Fire-god) entered the fiery
element in the body. Hence Pasupati is called Agni.

37. The moon is called Soma. The group of medicinal
herbs is its Atman. Mahadeva does not kill a person who,
during the full moon or the new moon day, worships the lord
thus.

38. The sun protects people during the day and the moon
at night. During one night (once in a month) the sun and the
moon come together and that is the new moon day. One shall
always be in communion with the lord on tliat day.

39. All this (universe) is pervaded by these bodies and
names ( of Rudra) . The sun that moves about all alone is also
called the moon*.

40. It is due to the light of the sun that the people see with
their eyes. Rudra, in the resplendent form of the sun, drinks
water with his rays.

41. Food and waters are eaten and drunk. The body (of
Bhava) grows and flourishes by these.

42. 1 1 is his body called earth with which he sustains all
people with a stable mind. It is the body called Sarvi which
sustains the subjects.

•‘Rudra’ in Bd. P. 1.2.10.66 is a better reading.

180

Vdj/u PurS^a

43. As long as the gaseous body of liana is statJbned in the
bodies of living beings along with the functions of the vital
breath, it is the vital breath of beings.

44. That which digests the food and beverages eaten and
drunk, in the bellies of living beings, is called Palupati’s power.
It is called the digestive power.

45. The pores within the bodies which are for facilitating
the free movement of the wind, constitute the body called
Bhima.

46. The propounders of the Vedas initiated in sacrifices
have their bodies in the form ofUgra. Ugra is, therefore, known
as Diksita (initiated Y ajamana ) .

47. That which conceives and contemplates and exists
equally among the people is the mental body. It is known as the
moon abiding among beings.

48. The moon is born again and again emerging fresh
every time. It is led^ in accordance with their desire by Devas
and Pitrs. It is known as the great lord of nectarine nature, full
of water.

49. To the first body of the lord known as Rudra* and symbo-

1. Bd. P.1.2. 10.75 reads 'piyate* ‘is drunk’, a better reading.

2. Verses 49-60 give the names of the forms of Siva, his abode or body-
allotted to him, designation of that body, name of his consort and the name
of his son (s) . The following tabular statement of the eight forms will
clarify the above verses:

Name or

Abode or Form or

Name of the

Name (s) of the

Form of

3iva

Body allotted

Consort

Son (s)

1. Rudra

The Sun i.c.

Heat or Prai^a

Suvarcala

Sanaiscara

(Saturn)

2. Bhava

Water

Usa

(Dhatri in

Bd. P.)

Ulan as
(Venm)

3. Sarva

The earth

Vikesi

Ahgaraka

(Mars)

4. liana

The wind

Siva

Manojava

5. Palupati

The fire

Svaha

Skanda

6. Bhima

The ether
(Akala)

QLuarters

Svarga

7. Ugra

Sacrificer

(Dik$ita)

Dik$^

Santana

8. Mah&deva

The Moon

Rohi^i .

Budha
( Mercury)

27.50-60

181

lized by the sun, the wife is Suvarcala and the son is l§anai^cara
(Saturn) .

50. To the second body of the lord known as Bhava and
symbolized by water, the wife is U sa and Usanas (the planet
Venus) the son.

51. To the third body of the lord known as Sarva and
symbolized by the earth the wife is Vikesi and Ahgaraka
(Mars) the son.

52. To the fourth body of the lord known as Isana and
symbolized by the wind, the wife is Siva and Manojava the
son,

53. The body of Pasuptati which is remembered (procla¬
imed) as Fire by the twice-borns, has Svaha for his wife and
Skanda as the son.

54. The ether (Akasa) is called the body Bhima, his sixth
name. Quarters are remembered as bis wives and Heaven
(Svarga) as the son.

55. To the seventh body of the Lord known as Ugra and
symbolized by the sacrificer, the wife is Diksa (initiation) and
Santana as the son.

56-57. The eighth body of the great Lord is known as the
Moon. His wife is RohinI and Budha is remembered as the son.
They should be saluted and bowed with respective names to each
body.

58. By devotion to these bodies and the names of the Lord,
viz. the Sun, the Waters, the Earth, Wind, Fire, Ether, Initiaited
Priest and the Moon, the devotee attains Sayujya with the Lord
himself.

59. Thus the secret glory of the terrible lord has been
narrated to you. Welfare be unto us the bipeds. Welfare be unto
our quadrupeds.

60. Thus the origin of the bodies of Lord Mahadeva along
with their designations has been recounted. Now listen to
progeny of Bhrgu.

It will be found that the abodes of the name of Nilalohita are the eight
forms (af/a-OTtlrtu) of Siva which are the five AlahdbhtUas (gpross elements),
Pr&nas and the mind (represented by the moon). Our Text does not give
the designation of these mOrtis as g^ven in the Bd. P.

182

Paju Purapa

CHAPTER TWENTYEIGHT
Families of Sages^

Sutasaid :

1 . Khyati bore to Bhrgu the holy lords Dhaty and Vidhatr
living throughout the Manvantara. They were masters of
happiness and misery and grant auspicious and inauspicious
results to living beings.

2. Their eldest sister, the chaste goddess Sri, the purifier
of worlds, attained the auspicious lordNarayana as her husband,
and gave birth to two sons: Bala (Strength) and Utsaha
(Energy).

3. Those heaven-walkers who pilot the aerial chariots of
Devas and meritorious beings, were born to her as mental
sons.

4-5. She had two daughters Ayati and Niyati who are
remembered as the wives of Vidhatr and Dhatj-. They had two
sons Pan(;Iu and Mykandu. They were firm in religious vows,
eternal and the very storehouses of the Vedic learning. Mar-
kan<^eya was born of Mfkandu from Manasvinl.

6. Vedasiras was his son born of Murdhanya. The sons
born to Vedasiras in Pivari established the family line. They
were known as Markan^eyas. They were seers and masters of
the Vedas.

7. Pandu begot of Pundarika a son, Dyutiman. Two sons
were born to him, viss. Dyutimanta and Sjjavan. Their sons
and grandsons had alliances with the descendants of Bhrgu.
Listen to the progeny of Marici when the Svayambhuva Man¬
vantara had passed.

8. Marici*s wife gave birth to a son Purnamasa. Know that
these daughters too were born, viz. Ku§d> Pr?ti> Tvisa and the
beautiful Apaciti.

9. Purnamasa begot of Sarasvati two sons Virajas and the
righteous Parvasa.

1. This chapter corresponds to Bd. F. I. 2.11 even textually. It deals
with the progeny of the famous seven sages such as Bhrgu, Ahgiras, Atri,
Pulaha and others. It mentions their important descendants. The text states
their (descendants*) position in the SvSyaihbhuva Manvantara.

28.10-23

183

10. Viraja’s son Sudhaman was famous as learned Vairaja.
The son of Sudhaman resorted to (and settled in) the eastern
quarter.

1 1 . He was the son of Gauri and a valorous, righteous ruler
of the worlds. Parvasa had great fame and he was the most
excellent of all Ganas.

12. Parvasa begot of Parvasa two glorious sons Yajnavama
and Kasyapa. These two righteous sons established their race.

13-14. Smrti, the wife of Ahgiras, gave birth to two sons
and four daughters who were pious and renowned in the world.
They (the daughters) were Sinivali, Kuhu, Raka and Anumati.
The sons were two, viz. Bharatagni and Kirtiman.

15. Samhuii gave birth to Agni’s (Bharatagni’s?) son,
Lord Parjanya. Another Parjanya called Hiranyaroma was
born of Marici. He is known as the guardian of the world abiding
upto the final dissolution of the world.

1 6. To Kirtiman, Dhenuka bore two pious sons — Varistha
and Dhrtiman. They were the most excellent of the descedants
of Aiigiras.

17-19. Their sons and grandsons who were in thousands
have passed away. Anasuya gave birth to five sinless sons by
Atri, and to a daughter called Sruti, the mother of Sankhapada.
She was the wife of Kardama, son of Pulaha, the Patriarch.
The five sons of Atri are glorified (enumerated) thus: Satyanetra,
Havya, Apomurti, l^anisvara and the fifth was Soma. At the
end of Svayambhuva Manvantara they passed away along
with the Yama gods.

20. The descendants of Atri, their sons and grandsons were
in hundreds and thousands. They lived upto the end of Svaya-
riibhuva Manvantara.

21. Dattali was the son of Pulastya by his wife Priti. In
his previous birth, in the Svayariibhuva Manvantara, he was
known as Agastya. Devabahu was the middle and Vinita was the
third son of Pulastya.

22. Their younger sister, viz. Sadvati was well known.
She is remembered as the splended and pure wife of Agni (i.e.
Bharatagni) and mother of Parjanya.

23. The wife of Dattali, the saintly and intelligent son of

184

Vdjfu Pur ana

Pulastya and Priti brought forth many sons: STijahgha and
others. They became famous as Paulastyas (descendants of
Pulastya) .

24. Ksama gave birth to the sons of Pulaha. They had
fiery refulgence and they established their reputation.

25. They were Kardama, Ambarisa, Sahisnu, Rsi jmd
Dhanakapivan. An auspicious daughter, Pivari, was also
born.

26. Kardama’s wife Sruti, daughter of Atri, gave birth to a
son Sankhapada and a daughter Kamya.

27. The glorious Safikhapada was a Prajapati and the ruler
of worlds. After giving Kamya (in marriage) to Priyavrata, he
settled in the southern region.

20. From Priyavrata, Kamya got ten sons equal to Svayam-
bhuva Manu and two daughters who extended the Ksattriya
race.

29. The sons Dhanakapivan and Sahisnu became famous.
So also Yasodharin, Kamadeva and Sumadhyaraa.

30. From Rtu a son equal to Kratu was born and the
progeny was auspicious. They did not marry and remained
celibate. They were sixty thousand in number and known as
Valakhilyas.

31. They surround the sun and go ahead of Aruna. They
will remain fellow-travellers with the sun till the universe is
finally dissolved.

32. Two younger sisters were Punyatma and Sumati. They
were the daughters-in-law of Parvasa, son ofPurnamasa.

33-34. Seven sons were born to Vasistha in Drja. Their
eldest sister was the slender-waisted lady Pundarika who was
the mother of Dyutiman and the wife of Pan^u. Her younger
brothers were seven. They were famous as Vasisthas.

35. They were Rajas, Putra, Ardhabahu, Savana. Adhana,
Sutapas and iSukla. They are known as seven sages.

36. The famous daughter of Markandeya bore to Rajas a
son known as Prajapati Ketuman, a king in the western region.

37-38. Vasisthas are known bytheirGotra names. The races
of the noble-souled Vasisthas passed away in the Svayaihbhuva
Manvantara.

Listen to the progeny of ;/^ni.

29.1-3

185

Thus the creation of sages has been recounted along with
their attendants. Henceforth, listen to the progeny of Agni in
deatail and in due order.

CHAPTER TWENTYNINE
Progeny of AgnV-

1-2. A mental sou of Brahma was tlie deity identifying
himself with Agni (the Fire-god) in the Sviiyambhuva Manvan-
tara. Svaha bore to him three sons;^ Pavaka, Pavamana and
iSuci or Saura (solar-fire).

3. Pavammia is the fire which is obtained after churning
(theidrflm). 8uci is remembered as the solar fire. Pavaka is the
fire originating from the lightning. These are their (specific)
abodes.

1. In this chapter forty nine ritualistic functions of Fire arc represen¬
ted as so many Fire-gods and the correlation of these is arranged in a
genealogical form. In fact it is a Vcdic conception presented here in a
popular form. Probably this formed a part of the original Pura^a as it is
found in the Fizfia chs. 2 17-222, P. I. 2.12, Mt. P. 51, VP. I,
10. 14-17 to mention a few. V. S. Agrawal regards Va. P. account as the
original {Ml.P. : A study, p. 155). Pargiter did not know the Vedic back¬
ground when he condenuted it as ‘iniaginary genealogy’ {AIHT, p. 122)
for it is no ‘genealogy* at all.

2. The relations of the following fires will be clear from the following
genealogical table ;

Agni — Svaha

Pavamana
(ecGarhapatya)
Born of Ara^i
(cf. RV. III. 29.2)

Kavya-Vahana
(Belongs to Pitrs)

Pavaka

( =Dak»inagni)
Born of
water or
Lightning
(Vaidyuta)

Saha-rakia
(Belongs to
Asuras)

i§uci

(=Ahava-
niya)
Source
The sun-god

Havya-
V^ana
(Belongs to
Devas)

186

F^u Purdffa

4. Pavamana’s son is called Kavya-vahana. From Pavaka
was born Saharaksa. Havyavaha was the son of Suci.

5. Havyavaha is the fire of Devas. Kavyavaha is the fire
of Pi trs. Saharaksa is the fire of Asuras. These are (thus) the
three fires pertaining to the three (viz. Devas, Pitrs and
Asuras) .

6. Their sons and grandsons are fortyiiinc in number. I
shall mention their divisions separately by (stating their)
names.

7. Vaidyuta^, the secular the fire, was the first son of
Brahma. His son Brahrnaudanagni was famous (by the name)
Bharata.

8. Vaisvanara and others were his sons. They were Mahar,
Kavya and Apam-rasa. Amrtawas first churned in thePuskara®
ocean by Atharvan. That Atharvan is the terrestrial fire.
Dadhyaii® was Atharvan’s son.

9. Atharvan shall be known as Bhrgu and Angiras as the
son of Atharvan. Hence it is that the worldly fire Dadhyah was
Atharvau’s son.

1 . The group from Vaidyiita fire is arranged as follows :

Vaidyuta (Fire)

Drahmaudaua or Bharata

I I I

Vaisvanara Kavya Apatn-rasa

Agni is called BAarrt/fl as he supplies Havya to gods. As .4.2.2)

explains :

efa agnir hi devebhyo bharati tasmad bharatagnir itvdhuh.

This genealogy thus identifies ;

Brahmaudana— Bharata-- Vaisvtinara (For details, sec V. S. Agrawa
ibidp. 158).

2. This is a reference to RVvi. 16. 12 where Agni is said to have
been churned out of Puskara. Thus Puskar a — Waters (^Apo vai Pufkaratn —
aV. Br. VI. 4. 2.2). ^at. Br. VII. 4.1-13 further explains that when Indra
became frightened after killing Vrtra, he resorted to waters. They (waters)
offered their sap {aparh rasa ft) to him and created a city (pur) for him.
Hence water came to be called Puskara (asmai piaam akurvms tasmSd
pufkaram ha vai tat pufkaram dcakfate parakfam.

3. is etymologically related with dadhi which according to
jSat. Br. 7.5-1 is a symbol of the earth or Matter (dadhi haivdsya lokasya
rUpam). Probably it is related to Daksiciagni.

29.10-17

187

10. Now the fire Pavam^a^ which is remembered by the
wise as Nirmantha (one generated by churning) should be known
as Garhapatya fire from whom were born two sons.

11. Saihsya is the Ahavaniya fire which is known as
Havyavahana. His second son is named as Sukra who is consecra¬
ted by reciting sacred Mantras.

12. Sabhya and Avasathya were the two sons of the fire
8amsya. iSarhsya Havyavahana which is known as the Ahavaniya
fire by the Brahmanas loved sixteen rivers.*

13-14. They were Kaveri, Krsnaveni, Narmada, Yamuna,
Godavari, Vitasta, Candrabhaga, Iravati, Vipasa, Kau^iki,
Satadru, Sarayu, Sita, Sarasvati, Hradini and Pavani.*

15. He divided himself into separate sixteen parts among
them and deposited himself in those dhifnis.

16. Dhimis move about in tlie sky. Those that are born in
them are called Dhis^is. They are proclaimed as Dhimis as they
are born in Dhis^is.

1 7. Hence these sons of the rivers were born in Dhisfiis.
Out of them some fires are Viharaniya (portable) and some

1. Paviunfiua ( — Garhapatya Agui)

Sarhsya Sukra

[Ahavaniya fire
= Havyavahana ]

Sabhya Avasatiiya

Sabhya is the fire kept burning in the recreation hall for diffusing warmth
to people assembled (MedhS.tithi on Mauu III. 183). Like the Garhapatya
fire, it is produced by friction {Kdtydyana >*)rauta Sutra IV. 9. 20).

Avasathya is the fire to be kept in the guest-room.

2. This is a poetic way of describing the spread of Yajna-cult. It covers
the geographical area from Central Asia from the river Sita or the Tarim
(AGP 100-102) down to the Kaveri in South India. Modern political maps
of India do not show India as known to Puranas.

3. The following are the modern names in the above list of rivers given
in vv. 13-14: Krsijia-Veijii (the Krishna), Vitasta (die Jhclum), Candra¬
bhaga (the Chinab), Iravati (the Ravi), Vipasa ( the Bias) , Satadru (the
Sutlej), Kaus'iki (the Kosi), Sita (the Tarim— Yarkand), Hr^ini (the
Brahmaputra?), lavani (the Ghaggar).

188

Fflyw PurU^

are Upastheya (to be worshipped at their placed or spots )^.
Listen, 1 shall explain them succinctly and precisely.

18. Rtu, Pravahana and Agnidhra are the Dhis^is in front.
Others are ordained in accordance with their scats in the order
of sacrifice on the day when Soma juice is extracted.

19. Listen to the order of fires, the names of which are
not mentioned before.* The fire Samrat is the fire stationed on
the second Ultara-vedi.

20. The Samrat fire is proclaimed as eight (fold in
form?) . Brahmanas worship them. Beneath itis the second Parsad
fire.

21. When the mantras tadvoce nabhah (VS. 33.9?) etc.
are repeated four times that fire is conceived. The fire named
Brahma~Jyoti-Vasu^ is spoken to have its abode in Brahma’s
region.

22-23. A fire having no association with the celestial or
the sacrificial fires has an abode in the cremation ground. The
terrestrial fire of the ocean is said to abide in Brahma’s region.
The lustrous fire Rtudhama lives in the Udumbara wood. (Line

1. The author classifies Dhisrjya fires into (1) Viharatfiya and (2)
Upastheya. The Dhifpyd was a side-altar of a heap of earth covered with
sand. Fire was placed on the altar. In soma sacrifices, these fires were placed
between the altar {Vedi) of the Srauta Yajna and the Uttara-Vedi meant for
soma sacrifice. Tlie designation Upastheya is given to these fires as they
were to he approached at their fixed places on the Uttara Vedi. The
Viharatiiya fires were so called as they could be taken to any spot con¬
sidered necessary on the day of the Yajna.

2. Verses 19-24 give the list oi Upastheya fires as follows;

1 . Samrad agni also called Kridm.

2. Parsad (but Mt. P. names it Parjanya) [ Mt. P. mentions SamUhya
fires but our text omits it] .

3. Brakma-jyotib (called Vasudhamd in Mt. P.). If the reading Vasu-
dhdtnan of Mt. P. 51-21 for Vasum&ma in our text be accepted, it would mean

*‘The fire Brahma-jyotib another name of which is Vasudhdman is in the
place of the Brahman”).

4. Sdmiira : The reading in Mt. P. (ibid) means, <‘The fire Hoxyor
sUda is also called ^dmitra and Assamrjjya.

5. Ajaikapdda also called Sdl&tmkkiya.

6. Ahirbudhnya also called Anuddeiya.

The &CC Sata-dhdmd alie^s ^varjyoti in the list of Mt. P. is| not found in our text.

3. Variations from Mt. P are noted in the notes.

29.24-31

189

repeated) the fire called Brahma-jyoti Vasu is said to be
abiding in Brahma’s region.

24. Ajaikapat is the Upastheya fire. Its place is in front of
the sacrificial hall. Ahirbudhnya is the AmddeSya (not kindled?).
That fire is proclaimed as Gfhapati.

25. All the sons of Sariisya fire are regarded asUpastheya by
Brahmanas.

I shall now explain the Vihara^yas and their eight sons.^

26. Kratu, Pravahana and Agnidhra are the Dhisnis there.
On the day when Soma juice is extracted, they are carried to
their spots.

27. The fire which is remembered as the sonof Pautra, that
Havya-bearer is called fire Santi or Pracetas or Satya. 1 1 is the
second fire.

28. The fire Visvadeva is said to be at Brahma-slhdna.
Avaksu, the son of Acchavaka, is conceived to be at the position
of the earth (Bhu) .

29. The powerful fire Ufira is regarded as the son of
Nesthiya. The eighth fire Vyaratti is proclaimed as the son of
Marj^i (?).

30. Dhisnyas are Viharaniyas (portable?) by Saumya(?)
and another. Out of them that which is called Pavaka is the
foetus of waters.®

31. That fire shall be known as *'Avabhfiha'* which is
worshipped properly by oblations in the waters. The fire
Hrcckaya is his son, it is the fire stationed in the belly of men.

1 . Viharanpa iires are eight in number. But their lists in our text and in
the Mt. P. are different. These portable (viharaijiya) fires arc regarded as
the sons of the stationary fires. The list of yi/iarapiya fires in our text is as
follows ;

1 . Pravahana, 2. Santi or Pracetas or Satya, 3. Visvadeva, 4. Avak$u,
5. Uiira, 6. Vyaratti. Two more names are missing in this list, but Mt. P.
51 gives only four names and cannot sjipply the missing names.

2, Verses 30-35 give the following ‘descendants’ of the fire Favitka ;
Pavaka->Avabhrtha->Hrcchaya->Manyuraan-»>Saifavartaka-»‘Saharaksa

->K§ama->Kravy ad .

The list of Agnis (Sons of Brhaspati) in MbA Vana 219 though similar
to this list is unsytematic and probably later. The same can be said of
the list in the Mt. P. 51.

190

PurS^

32. Manyuman, the scholarly fire, is the son of Jathara
(Gastric) fire. Mutually kindled that fire is the lord of living
beings.

33. The son of the fire Manyuman is the terrible Sarhvartaka
fire. That mare-faced fire stays in the ocean consuming its
waters.

34. Saharaksa is the son of the submarine fire. Saharaksa’s
son Ksama burns human habitations.

35. The fire Kravyada is his son. It consumes the dead. These
are the sons i.c. descendants of the fire Pavaka.

36. The fire Suci, son of the Sun, was kindled by Gandhar-
vas and Asuras by churning the Arani wood.^

37. Lord Ayus is the fire consecrated in the animal. Mahi-
man was the son of Ayus and his son was Savmia by name.

38. The fire that identifies (itself with it) in cooking and
sacrifices is known as Savana. The son of the fire Savana was the
famous Adbhuta.

39. Vivici is known as the great son of Adbhuta. It always
swallows the offerings in expiatory rites of sinners.

40. Vivici’s son was Arka and his sons are Anikavan,
Asrjavan, Raksoha, Pitfkrt, Surabhi and Rukmavmi. The latter
abides in gold, jewels and other shining materials.

41. The fourteen fires are the progeny of the fire Suci.
These are called Vahnis. They are consecrated by reciting
mantras in sacrifices.

42. In the Manvantara called Svayambhuva, in the first
Sarga (creation) , these fires who were Abhimanins, had passed
away along with the Yamas, the best of Devas.

43. In the previous Manvantara, these fires were those who
identified themselves with their abodes called Viharaniyas^ both
sentient and non-sentient.

1. Verses 36-41 give the following ‘descendants’ of Suci (the Son of the
Sun-god) :

Suci->Ayus— ^-Mahiman-^Savana (cooking as well as sacrificial fire)—>-
Adbhuta-> Vivici— >■ Arka.

_ I

Anikavan Asfjavan K^$obha Pltflqrt ^.Surabhi Rukmav&n
Mt. F. adds Vira as the Son of Adbhuta.

29.44—30.2

191

44. These (fires) were assigpned to the three types of
Karmas, viz. Kamya (those depending on desire), Naimittika
(occasional) and constant {Nitya), In the previous Manvantara
they passed away along with the fair sens.

45-46. Thus the abodes and the abiders have been explained
by me. Through them alone, tiie characteristics of the fires of
the past and future Manvantaras have been enumerated. All of
them are remembered as ascetics, those who performed Avabhftha
bath, lords of subjects and luminous.

47. In the seven Manvantaras from Svarocisa to Savarni,
they shall be known through their different forms and purposes
in all the Manvantaras.

48. The present fires exist with the present Devas and the
future fires with the future Devas.

49. Thus the instruction about Fire-god has been imparted
to you precisely. Now the account of Pitps (manes) will be told
in detail and in due order.

CHAPTER I’HIRTY
The Curse of Daksa^

Sutasaid :

1. Even as Brahma was creating sons formerly in the
Svayarhbhuva Manvantara waters,** human beings, Asuras and
Devas were born.

2. While he thought upon Pitrs (lit. like Pitrs), the Pitrs
(Manes) were born. Their creation has been described before.
Its details are being narrated now.

1. The story of the destruction of Dak?a’s sacrifice is (even textually)
similar to that in Mbh Sdnti 284 as many verses arc common to both texts*
But here in the introduction, we have a discussion about the concept of
Time, the seasons and Pitfs.

2« gatratah{io. Bd.P.I.2.13.1) 'From the limbs’ is a better reading.

192

Fdjfu Purana

3. On seeing the creation of Devas, Asura; and human
beings, god Brahma said^ (to himself i.e. conceived a new
creation) . While he thought upon Pitrs, they were born.®

4. The six seasons (the spring etc.) are called the Pitfs.
The Vedic iSruti declares; “The seasons are the Pitr-Devas*’®

5. In all the Manvantaras, past and future (the same is
repeated) . Formerly these were born in the auspicious Man-
vantara (called) Svayaihbhuva.

6. They ( Pitrs) are known by the names AgniSvatta!^ and
Barhisadas. Those of them who were householders but did not
performyajHas are rememl)ered as AgnUvdttas, They were not
Ahitdgnis (who maintain regularly the sacred lire).

7. Those (of the Pitfs) who performed sacrifices (and
pressed Soma-juice) are the Pitrs called Soma-pithins. Those
Pitrs who maintained the sacred fire (while on the earth) are
remembered asBarhisad Pitrs. In the scriptures, the decision
that seasons are the Pitr-devas is approved.

8-9. The months of Madhu and Madhava (Gaitra and
Vai^kha) should be known as Rasas (juicy) ; those of ^ud
and ^ukra (Jyesfha and A§adha) are Su§mins (lustrous).
Those of JVab has and Mabhasy a {^ravana and Bhadrapada) are
cited as jivas; those of Isa and Orja (Asvina and Kartika) are
ambrosial ; those of Saha and Sahasya ( Margasir§a and Pausa)
are called (angry) and those of Tapas and Tapasya

(Magha and Phalguna) are terrible and cold.®

1. (Bd. P.1.2. 13.3)*took pride in them’.

2. upayakfitah in the text is obscure upapaksatab^ ‘from the flanks’ in op.
cit. is better. Pa aadya in Devanagari script are always confused.

3. The identification of seasons (Ihus) with Pitrs is as old as Tait.
Br, (1.4. 1 0.8) which states:

athartavab pUarab prajdpatim pilfyajftenayajanta !

‘B.tus are Pitrs. They offered Pitf-yajlla to Prajapati, their father’. The
identification of B-tus & Pitrs is endorsed by Manu III. 217.
fad rtSfhka namas-kurydt
Pitjneoa ca manira-viP.

Also vide vv. 7, 1 1 below.

4. For classification of Pitfs see supra ch. 1, p. 10, note 2 abo.

5« The nomenclature Madhu, Madhava etc. for modern months Gaitra,
Vaisakha etc. is the orignaland older one (Kane Hp, V. Part I, p. 668).

30.10-22

193

10. The periods of time (called seasons) are six. In them
are included (periods of time called) months. These seasons are
said to be sentient and insentient.

11. The seasons are the sons of Brahma. They identify
themselves with the months and fortnights as their stations.

12-13. Through the change of their abodes, xhestAbhimanins
(deities who identify) will be recognizable. Day, night, month,
season, tropical transits of the sun (a half year) and year con¬
stitute the abodes of the deities. Nimesas, Kalas, Kasthas,
Muhurtas, days and nights constitute the units of time.

1 4. Since these are stationed in them or since these identify
with them, they are known as identifiers. I shall explain them.
Understand.

15. The units of time are the Tithis of Parvans, the junctions;
the fortnights arc the halves of months: two fortnights make a
month and two months constitutes a (season).

16. Three seasons constitute an Ayana. The two Ayanas,
the southern and the northern, constitute a year which is a
fixed period {Sumeka). Such are the positions of identifiers.

17. The sons of the season are five (viz. human beings,
quadrupeds, birds, reptiles and trees). They are characterised
by their seasonal changes.

18. Since the mobile and immobile beings are born of
Arlavas (seasonal changes, menstruation etc.), the seasonal
changes are their fathers and seasons are grandfathers.

19. It is from Sumeka^ (fixed period of time) that beings
are born and die. Hence Swneka is remembered as the great-grand¬
father of the subjects.

20. Due to their having the same name, the same essences
and the same nature, Sthdnins (deities abiding in a particular
Sthdna or unit of time) are declared to be identical with the
slhdnas.

21. He who is known as Prajapati, is a year. A year is
Agni. It is also called Rta by Brahmanas.

22. Since they are born of Rta, the seasons are called ^tus.

*Vtdsaara ‘a year’ in Bd. P. ibid. v. 21 .

194 Vi^uPurd^a

The months too are born of them. The Rtus are sue in number
and the five Artavas are their sons.

23. The flowering period of bipeds, quadrupeds, birds,
reptiles and immovable beings is called Kdlartava (the seasonal
change?).

24. The state of being Rtu and Artava is declared as father¬
hood. Hence the seasons and Artavas should be known as
Pitrs.

25. Since beings are born of them through the Ptu-Kdla
(period favourable for conception, the Rtu period), these
Artavas are also Pitjrs — So we have heard (it reported).

26. The (deities) identifiers with Kala (period of time)
continue to stay in all Manvantaras conditioned and regulated
by their identification with their positions.

27. The Pitfs are of two types, the Agnisvditas and Barhi-
§Qds. Two famous daughters were born of the Pitps.

28. They were Mena and Dharini both of whom supported
the universe. Both of them were beautiful, propounders of the
Vedas and practitioners of Yoga. Pitrs gave both their daughters
for the increase of Dharma.

29. Mena was the mind-born daughter of the AgnisvdUas.
Dharini was the mind-born daughter of the Barhisads.

30. The BarhifadSf known as Somapuhins gave Dharini to
Meru in marriage.

31. Agnisvatlas gave Mena to Himalaya as wife. Their
grandsons were known. Now listen to (the details of) the grand¬
children.

32. Mena, the wife of Himavat, gave birth toMainaka and
to (the river) Gafiga, who became the wife of the briny Sea.
Mainaka’s younger brother was Kraufica whence the continent
Krauficagot its name.

33-34. Dharini, wife of Meru, gave birth to Mandara
abounding in divine herbs and to three famous daughters — Vela,
Niyati and the third Ayati. Ayati became the wife of Dhaty
and Niyati was married to Vidhaty.

35. Their progeny are glorified (as existing) in Svayaih-
bhuva Manvantara. Vela bore to Sagara(the Sea) a daughter of
noble qualities. «<■

30.36-46

195

36. The daughter of the Sea called Savarna^ became the
wife of Pracinabarhis. Savarna that daughter of the Sea (Sa-
mudra) (married to Pracinabarhis) gave birth to ten Pracetas
who were the masters of the science of archery.

37. As a result of the curse of Siva, Daksa, the son of the
self-born god Brahma, was reborn as their son* in the Cak§usa
Manvantara.’*

38. On hearing this, Saihsapayana asked Suta— “How was
Daksa born in the Caksusa Manvantara formerly, as a result of
the curse of Siva? Narrate this in detail to us who ask you.”

39. Thus requested, Suta narrated the episode of Daksa
and the occasion of Siva’s curse, after addressing Saihsapayana.

40-41 . Daksa had eight daughters whom I have already
mentioned to you. He invited them from their homes and
welcomed them at his house. They stayed in their father’s house
duly honoured. But the eldest (of them) Sati, wife of Siva,
was not invited by him out of hatred for Siva.

42. Siva, the son-in-law, (being) stable (enveloped in his
own brilliance) never bowed to his father-in-law Daksa.

43. Knowing that her sisters had gone to their father’s,
Sati, though not invited, went to her father’s house.

44. Highly infuriated (with wrath), the goddess spoke to
Daksa ; “O Lord ! How is it that you have done this despicable
act of dishonouring me by according greater honour to younger
daughters ?

45. I am the eldest and the most excellent daughter. It
does not behove you to be discourteous to me”. Thus addressed,
Daksa, with his eyes reddened with anger retorted :

46. “You are the most excellent of my daughters, foremost
and most worthy of my respect for ever. Their husbands too are
worthy of my respect always.

1 Sdvari^md in the text is incorrect as the next line records her name as
Savarijka — Samudri.

2. The story of the second birth of Daksa is told here as in this birth
Daksa became a descendant of Pitrs. The story of the destruction of Dak^a’s
sacrifice is found in Mbk-Santi 283 and many Puranas like KP. 1. 1 4, 15,
NP uttara bhSga 66 & others. Probably it is a part of social memory of some
ancient conflict between Karma Marga or Yajna cult and some Saivite
(Pajupata?) cult or Jfiana Marga.

196

Vdjyu Purdna

47. O Sati, they are better in qualities dnd are more
deserving than Siva. They are good ascetics, absorbed in
Braliman, righteous and great Yogins.

48. These sons-in-law of mine, viz. Vasistha, Atri, Pula-
stya, Angiras, Pulaha, Kratu, Bhfgu and Marici are very great.

49. Siva is my enemy. But you are his heart and soul, and
vice versa. You are devoted to him. Hence I do not honour and
welcome you.”

50. So said Dak§a with the deluded mind, resulting in a
curse to himself and to the great sages mentioned.

51. Thus addressed, the infuriated Sati spoke to her
father — ‘‘Since you insult me, who am pure in speech, mind
and acts, I cast off this body, O father, born of you.”

52. Then goddess Sati, dejected and infuriated due to the
insult, spoke after bowing mentally to Siva.

53. “Wherever I am reborn with another refulgent body,
I, undeluded and righteous, will attain the status of the righte¬
ous wife of Siva alone.”

54. She sat there itself with her Atman in Yogic commu¬
nion. She mentally retained the Agneyi Dhdrand.

55. Fire came out of all limbs of her body and was blown
by the wind, from the Agneyi Dhdrartd. It reduced her to ashes.

56. On hearing about the death of Sati, and on understand¬
ing their conversation precisely, the trident-bearing Siva be¬
came furious with Daksa and other sages.

57-58. “O Dak§a, since for my sake pure, sinless Sati had
been insulted and all other daughters were praised along with
their husbands, they will die (attain Yama’s region) and will be
born again as persons not born of womb, when I perform an¬
other sacrifice.

59. They will be there when Brahma will offer sour gruel in
fire in the Caksusa Manvantara.”

After cursing the sages he addressed Daksa again.

60. “There will be a king Caksusa in the family of Gak-
$usa Manu. He will be the grandson of Pracinabarhis and the
son of Pracetas.

61 . When the Caksusa Manvantara comes you will be
bom, by the name of Dak$a, of Mari9a (a]i;so Mar$a), daughter
of trees.”

30.62-74

197

Daksa said :

62. “O evil-minded one, I will be putting up obstacles to
you, there also, again and again in the rites of virtue (Dbarma),
wealth and love (Kama) .

63. Since you spoke cruelly of the sages for my sake, the
Brahmanas will never worship you in their sacrifice where they
worship Dcvas.

64. After offering (to you) they will offer water (as

purification) in your rites; you will stay here (on the earth) to
the end of the Yuga”.

Rudra said :

65. “The earth is called the first among the worlds. At the
behest of Brahma, I shall sustain that world.

66. In this sphere the worlds and suns stand surrounded
(by oceans) . I support them always but not at your behest.

67. Devas are classified into four castes. They take meals
together ( through fire) . I shall not take meals with them. They
will give me meals separately”. Thereafter Rudra is not wor¬
shipped with Devas. He is worshipped separately.

68. Then thus cursed angrily by Rudra of unmeasured
brilliance, Daksa abandoned his body of Svayambhuva Man-
vantara and was born among human beings.

69. After realizing the Lord, the master of all knowledge,
Daksa worshipped him with great sacrifices along with Devas.

70. When the Vaivasvata Man^'antara arrived, Himavat,
king of mountains, begot of Mena, a daughter named Uma who
had beenSati (in her previous birth).

71. She, being Sati formerly, now became Uma. She is the
joint performer of rites with Siva who never forsakes her as long
as he wishes to remain in the Manvantaras here.

72-73. Just as Aditi is devoted to Kasyapa, son of Marici,
Sri is attached to Narayana, Saci to Indra, KIrti to Visnu,
Ruci to Surya, and Arundhat! to Vasis{ha,soshewas devoted to
Siva. These gentle ladies never forsake their husbands. When
the cycles of Kalpas recur, they are born along with them.

74. Thus Dak$a was born as the son of Pracetas in the
Gaksusa Manvantara. He was the grandson of Pracinabarhis
and the son of Pracetas.

198

Vdyu Purd^a

75. It is said that as a result of Rudra’s curse^ he was born
in Marsa by the tenth Pracetas in this second Manvantara.

76. All the great sages, Bhrgu and others, were bom former¬
ly in the first Treta Yuga. They assumed body from Varuna at
the sacrifice of the great god.

77. Thus the mutual enmity of Dak$a Prajapati and Lord
Siva continued from their previous existence,

78. Hence, intense enmity should never be pursued even
with enemies. Due to merits and demerits, a living being does
not leave off (forget) the awareness of what was intensly concei¬
ved in the previous existence. Hence an intelligent person should
use discretion in his actions.

The sages enquired :

79. O Suta, how was the horse sacrifice of Daksa Praja¬
pati, son of Pracetas, destroyed in Vaivasvata Manvantara?.

80. How did Daksa propitiate the lord who was enraged
at the death of Sati? We wish to know this. Please narrate this
precisely.

Suta replied :

81-82. O excellent Brahmanas, formerly the lord was seated
as if on a couch, on the excellent mountain Meru, bedecked
by minerals, on its peak Jyotiska, famous in the three worlds. This
peak is open to the sun and is adorned with jewels. It is immea¬
surable and unthwartable. It is bowed to by all the worlds.

83. Parvati, daughter of the Himavat, remained always by
his side. The noble Adityas and Vasus of immeasurable strength
were also present.

84. Similarly, the noble Asvins, the most excellent physicians,
and king Vaisravana surrounded by the Guhyakas, were present.

85. Kubera, the lord of Yak§as, the glorious lord residing in
Kailasa, and the great sage Usanas worshipped him. So also
Sanatkumara and other sages.

86. Similarly the celestial sages Angiras and others,
Vi^vavasu Gandharva, Narada and Parvata were present.

87. Many groups of Apsaras-s came there. Pure, pleasing,
wind blew wafting different kinds of sweet smell.

30.88-101

199

88-89. The trees were in full bloom with the flowers of all
seasons. The Vidyadharas, Siddhas, ascetics and other living
beings (and goblins) assuming various forms began to worship
the great lord Pasupali.

90. Great and terrible Raksasas and Pisacas were seen there
assuming various forms and holding different kinds of weapons
lifted up.

91-92. The attendants of the lord who were as brilliant as
Fire-god stood there. Lord Nandlsvara stood in the service of the
lord, wielding the blazing trident shining with its brilliance. O
excellent Brahmanas, Gahga the excellent river, the source of all
sacred waters, assumed the form of a deity and worshipped
him.

93. Thus the great lord shining with his brilliance stayed
there along with the celestial sages and the blessed Devas.

94. Formerly on the top of Himavat in an auspicious place
near Gangadvara,^ resorted to by the sages and Siddhas, Daksa
began his sacrifice.

95. The Devas led by Indra gathered together and prepared
to attend the sacrifice.

96. It is reported that with the permission of the Lord
(iSiva), Devas who were resplendent like fire went to Ganga-
dvara in their dazzling aerial cars.

97-98. Folding their palms in reverence, the residents of
earth, sky and heaven approached Daksa Prajapati, the
foremost among sacrificers, who was surrounded by sages,
Gandharvas and celestial damsels at Gangadvara abounding in
various trees and creepers.

99. Adityas, Vasus, Rudras, Sadhyas arrived there for
their share in the sacrifice along with Maruts and Indra.

100. (Deities of the categories of) t}$mapas, Somapas,
Ajyapas, Dhumapas (drinkers of hot offerings, soma, , ghee and
smoke), the two Asvin-gods and Pitrs came there along with god
Brahma.

101. These and many other groups of living beings —
JarSyujas (viviparous animals), Afidajas (born of eggs, birds)

1. The same as modern Hara(i}dwar. The actual spot of Dak^a’s
sacrifice is at a distance of a kilometer from modern Haridwar.

200 V3j>u Purd^a

Svedajas (insects, germs born of sweat) and uJlfhijjas (germi¬
nating plants and trees) were present there.

102. Devas and their consorts were invoked through
Mantras. Seated in their aerial chariots they shone like blazing
fires.

103. On seeing them Dadhica became angry and said, “A
man incurs sin by worshipping one unworthy of worship and
not worshipping one who is worthy of worship.”

104. After saying thus, the sage spokeagain toDaksa, “Why
don’t you invite lord Siva who is worthy of worship?”.

Daksa said :

105. I have so many Rudras here armed with spears and
having matted hair. They stay with eleven forms. I do not know
any other great god.

Dadhica said :

106. He who has invited Siva, has invited all gods. As I
do not see (regard) any other deity superior to Sankara, this
vast and rich sacrifice of Daksa will not take place.

Daksa said :

107. “O heroic lord, in this sacrifice, I offer unto Visnu,
the lord without an equal, all the Havis sanctified by Mantras,
and invariably through the Ahavaniya fire, holding the Havis in
a golden vessel”.

108. On knowing that Devas had gone, Parvati, the chaste
daughter of the king of mountains, spoke to Lord Siva (her
husband).

Umd said:

109. O Lord, where have these gone, led by Indra. O
knower of truth, speak truly. There is my great doubt.

MaheSvara said :

110. The blessed, noble, Prajapati Qak^a is performing
a horse-sacrifice. The heaven-dwellers are going there.

30.111-121

201

Umd. enquired:

111. O blessed lord, why have you not gone to this
sacrifice? Wherefore is the departure thither prohibited?

Lord Siva replied ;

112. O blessed lady! All this has been done by Devas
only. My share in all the sacrifices is not allotted ( to me) .

113. O beautiful lady! By following the traditional proce¬
dure, the Devas do not give me my due share in sacrifice.

Goddess Umd said :

114. “O Lord ! You are the most brilliant among all the
Devas. You excel them in good qualities. You are invincible,
unthwartable by your splendour, fame and glory.

115. O blessed one, by this prohibition, I am much distressed.
O sinless lord, my body heaves.

116. What indeed is the religious gift I should give or
penance I should perform whereby you, my husband, shall have
a share of the sacirfice — half or a third of it.**

117. The unthinkable lord delightedly spoke to her who
was so agitated. “O goddess of Devas, of slender belly and
limbs, you do not know whether your statements are proper.

118. O large-eyed goddess ! I know that when men of
good qualities speak, all of them do so attentively. But at present
god Tndra has fallen in delusion and the three worlds are also
deluded in every respect.

119. They eulogise me in sacrifices. They sing appropriate
Saman Rathantara. In the Brahmasatra, Brahmanas worship me.
The Adhvaryus assign my share.”

Pdrvati said ;

120. “Undoubtedly my lord, though not born of Prakyd,
you either eulogise or offer self-defence in this assembly of
women.’*

121. The Lord said: “O Goddess of Devas, I do not
eulogise myself. O fair lady, O beautiful one, see and approach
the person I create for the sake of my share.”

202

Vdyu Purd^

122. After speaking thus to his wife, more befoved to him
than his vital breath, the Lord created from his mouth a goblin
that resembled the fury of fire.

123. He had a thousand heads, a thousand feet and eyes.
He held a thousand iron clubs, a thousand arrows in his hands.

124. He held a conch, a discus, a mace, a blazing bow, an
axe and a sword in his hands. He was terrible and awe-inspiring.

125. He was blazing with a terrible form. Half a moon
constituted his crest. He was clad in a tiger-skin dripping with
blood.

126. He was terrible with his curved fangs. He was whirl¬
ing (?) . He had wide mouth and big belly. His tongue was like
lightning. His lips hung loose. His ears were long. He was
inaccessible to all.

127. A thunderbolt brightened his hands. His hair shone
with splendour. He was surrounded by wreaths of flames. He
was bedecked in pearl-strings.

128. He blazed with brilliance like the fire of Dissolution.
His gaping mouth extended upto his ears. He looked terrible
all around.

129. He had great strength and spendour. He was a great
Purusa and lord. His huge body was capable of destroying
the universe. It was as huge as the clustering banyan tree. He
blazed like a hundred moons blazing simultaneously or like the
fire that burnt Madana.

130. He had four big mouths. His curved fangs were white
and sharp-pointed. He had great splendour, fierce brilliance,
and enthusiasm. He had the refulgence of a thousand fires and
suns at the time of Dissolution of the world. He had the splen¬
dour of athousand moons. He resembled the Mandara mountain
with all blazing medicinal herbs. He was equal to Sumeru,
Kailasa and the mountain Himavat.

131. He resembled the sun at the time of Dissolution. He
had great prowess. His nose was charming. His face was big.
His cheeks were fierce; eyes blazed. His face was turbid with
the flames of fire.

132. He wore the hide of elephant. He was entwined
by great serpents. He had a turban on. He held the moon on

30.133-145

203

the crest. In seme respect he was fierce. In some respect he was
mild.

133. He wore different flowers on his head. He had various
kinds of scent and unguents. His limbs were decorated with
different jewels. He was bedecked in ornaments.

134. He wore a shining garland of Karnikara flowers. Due
to anger his eyes were whirling and turning. At times he danced
in different postures.

135. At times he meditated with his soul in communion.
At times he wiped off the gross matter. At times he sang and at
times he cried over and over again.

136. He was endowed with the basic attributes of know¬
ledge, detachment, lordship, penance, truthfulness, forbearance,
fortitude, mastery and self-enlightenment.

137. He knelt on his knees on the ground. He bowed with
palms joined in reverence and stood still. Then he said, “O lord
of Devas, command, what work shall I do for you?”

138. The great lord spoke to him — “Destroy the sacrifice
ofDak§a”. On hearing the command of the lord, the powerful
Virabhadra bowed at the feet of the lord, bending his head.

1 39. Then he jumped ahead sportingly like a lion released
from bondage. He considered that the sacrifice of Daksa was
already destroyed by the fury of the goddess.

140. The great goddess, highly fierce Bhadrakali accom¬
panied him wrathfully to reveal her omnipresence (to all) .

141. This is the infuriated lord, having his residence in
the abodes of ghosts, who became known as Virabhadra. He
dispelled the anger of the goddess.

142. From the hair pores in his body he created the chiefs
of Ganas named Raudras. They were the followers of Rudras who
possessed great prowess and exploits of Rudra.

143. They were the follower'? of Rudra. They had the
splendour of Rudra. They started immediately in hundreds and
thousands.

144. There arose tumultuous roar that filled the sky. By
that loud noise, the heaven-dwellers became frightened.

145. O Brahmanas, mountains crumbled, the earth shook.
The Meru whirled round. The seas were agitated.

204

Vdyu Purd^ta

146. Fires did not blaze; the sun did not shine. Neither the
planets nor the moving and fixed stars gave forth light.

147. The sages did not speak nor Devas nor Danavas. From
their aerial chariots the Ganas burnt everything enveloped in
darkness.

148. They roared like lions. They had terrible forms and
great strength. They broke everything. They uprooted the
sacrificial posts.

149. They suppressed everything. They danced. Having
the speed of the wind and the quickness of the mind, they ran
here and there.

150. They broke the sacrificial vessels to pieces. The sacri¬
ficial altar shattered utterly, appeared like the stars fallen from
the sky.

151-153. There were heaps of foodstuffs and beverages
like mountains. Rivers of milk were flowing. Ghee and milk
pudding formed muddy slushes. There was honey and gruel
water. There were divine sugar candies, powdered like sands.
Foodstuffs having all the six tastes flowed through the rivulets of
jaggery, charming to the mind. There were meat dishes of
several varieties. Whatever sweet foodstuffs they saw, they ate
up. They squeezed the juice and licked up the lambatives. Their
different faces exhibited different reactions. They rolled every¬
where. They sported about assuming different forms. They seized
the celestial damsels and molested them.

154. Urged by Rudra’s fury, the Ganas as furious as Rudra
himself, destroyed the sacrifice, though it was well guarded by
Devas.

155. Others roared loudly terrifying all living beings.
Others severed the head of sacrifice and roared.

1 56. Dak$a, the skilled Prajapati, and the lord of sacrifices
began to flee through the sky in the form of a deer.

157. Virabhadra of incomprehensible soul then gauged
his strength. He cut off the head* as he passed through the
sky.

158. Dak$a Prajapati was confused and lost consciousness.

*Gontrast the statement with the next verse & vv. 161, 166 etc.

30.159-171

205

He was kicked on the head by the infuriated Virabhadra, Being
aged and weak, he fell on the ground.

159. The thirty-three crores of Devas of pure souls were
bound with noose as strong as fire or lion.

160. Then Devas went to the powerful noble being and
said, “O I.ord Rudra, be pleased. O Lord, do not be angry with
your servants’*.

161. Then Brahma and other Devas and Daksa Prajapati
spoke with palms joined in reverence, “Please tell us who you
are?”.

Virabhadra said ;

162. I am neither a Dcva nor an Aditya. I have not come
here to take meals, nor to visit the chiefs of Devas nor out of
curiosity.

163. Know me as one come here to destroy the sacrifice.
I am known as Virabhadra and I have come out of the fury of
Rudra.

164. Bliadrakali has come out of the fury of the goddess
(Parvati) . Sent by the lord of Devas, she has come near the
sacrifice.

165. O Dak$a, seek refuge in lord Siva. Even his fury is
better than the gift of boons from a Deva.”

166. On hearing the words of Virabhadra, Daksa, the fore¬
most of the upholders of holy rites, propitiated the trident-bear¬
ing Siva, lord of Devas.

167-171. When the premises of the sacrifice were defiled,
when the Brahtnanas fled, when the hideous and terrible great
fire in the form of the constellation Mrgasiras blazed, when
the servants whose faces were pierced by spears (screamed), when
the uprooted sacrificial posts were scattered here and there, when
the place was filled with vultures greedy of flesh rising up and
flying, when the sound of hundreds of vixens by the flapping of
wings ( pervaded the quarters) , the Lord of Devas, the conqueror
of enemies, the lord having many visions, restrained his Prana
and Apana strenuously in their places, directed his vision all
round. Suddenly came out of the pit of fire the God of gods.
His splendour was comparable to that of a thousand suns,
moons and the Sadwartaka fire.

206

Fdyu Purd^a

172. The lord laughed loudly and said again: *‘0 Dak$a,
you are ruined due lo ignorance. I hope you are well disposed
towards me now”.

173-174. Smilingly he spoke again: “Tell me, what shall I
do for you?” After relating what had been narrated to Devas
and their preceptors, Prajapati Daksa joined his palms in
reverence and spoke to the lord. He was afraid, suspicious and
frightened. His eyes and face were filled with tears.

1 75-177. “If you, my lord, are pleased, if I am your favo¬
urite, if I am to be blessed and if I am to be granted boon, I
would choose this. The requisites of sacrifice are collected by
me with strenuous efforts over long period. They have been
swallowed, eaten, drunk, chewed, destroyed, powdered and
scattered in this manner. Let them not go in vain.”

178-179. “So be it”, said the lord, the destroyer of the
eyes of Bhaga. After receiving the boon Prajapati Daksa knelt
on the ground and eulogised the bull-bannered, three-eyed
lord, the presiding deity of sacred rites, by his thousand and
eight names

Daksa said :

1 80. “Obeisance to you, the lord of the chiefs of Devas,
the destroyer of the host of the enemies of Devas. O Lord of
Devas, O excellent among the immortals, O one worshipped by
Devas and Danavas.

181. O thousand-eyed one, O hideous-eyed one, O three¬
eyed one. O favourite of the chief of Yaksas, you have hands,
feet, eyes, mouths, heads and ears all round. You stand permeat¬
ing everything in the world.

182. Obeisance to you, O pike-eared one, O large-eared
one, O pot-eared one, O one residing in the sea, O elephant¬
eared one, O bull-eared one, O hand-eared one.

183. O hundred-bellied one, O one with hundred revolu¬
tions, O hundred-tongued one, O hundred-faced one, those who
practise Gayatri sing about you; those who regularly worship,
worship you.

1. This Sim-sahasra-nama has a number of verses ^common to that in
284, 69-180.

30.184-196

207

184. You are the protector of Devas and Danavas, you are
Brahma and Indra. O large-bodied one, you are the lord of the
deities. Obeisance (to you), you are the upholder of the waters
in the ocean.

1 85. Devas abide in your body as cows in the cow-shed. I
see your body as the moon, fire and ocean.

1 86. I see you as Aditya, Visnu, Brahma and Bfhaspati.
You are the cause, becoming, being, agent and instrument.

187. You are the non-existent, the existent-cum-non-existent,
the source of origin and the end of the universe. Obeisance to
Bhava, Sarva, Rudra and the granter of boons.

188. Obeisance to the lord of Pasus, the destroyer of And-
haka, Trijata (having matted hair in three plaits), the three¬
headed and the wielder of excellent trident.

189. Obeisance to Tryarhbaka {thxGC~Gytd) ^ Trinetra (three¬
eyed), the destroyer of Tripuras, Cania (the fierce), Mwi(la (one
with a shaven head) , Praca^^a (very fierce) and Dhara (the
uplifter) .

190. Obeisance to one engaged in listening to Dini^ima, Lord
of Ardhadan^a^ Niska (body-less) , Vikrta ( the deformed one) ,

191. Salute to Vilohita (ruddy), Dhumra (coloured), blue¬
necked, Siva, who is without a compeer.

192. Obeisance to the sun, the lord of the sun, the sun-
bannered god, the lord of Pramathas, and the bull-shouldered
archer.

193. Obeisance to Hiranyagarbha (the goJden-wombed),
one with golden coat of mail, the gold-crested and the lord of
gold.

194. Obeisance to the destroyer of sacrifice, Daiida (the
staff), ParrjMpdnaputa (one having a cup of leaves for drinking) ;
one who is eulogised, one worthy of being praised, one being
eulogised.

195. Bow to Sarva ( the all) ; one who subsists on non-eatable
food; one who is the inner soul of all beings and who is the
Hotr (sacrificer) , to mantra, to one with a white banner on the
flag-staff.

196. Obeisance to worshipper, one worthy of worship; the
embodied joyous shout, one lying down, one who has lain and
one who has got up.

208

Parana

197. Obeisance to the one who is stable; who is walking;
who symbolizes a mystic sign, who is crooked, who is habitually
dancing and making a musical instrument of his mouth.

198. Obeisance to the one greedy of securing presents in
dances; who is engaged in songs and musical instruments, who
is the eldest, the excellent and the suppressor of foes.

199. Obeisance to Kalana (creator) , Kalpa, Ksaya (complete

dissolution) , (subsidiary dissolution), one laughing

terribly like the Dundubhi (wardrum) , cherished by Bhima-
sena.

200. Obeisance to Ugra (the fierce one) ; one having ten
arms and a skull in his hand ; obeisance to one fond of ashes
from the funeral pyre.

201. Obeisance to the terrible, the awe-inspiring one, one
observing terrible rites ; one of deformed chest and having tip
of the tongue and the curved fangs as sharp as sword.

202. Hail to the one greedy of raw and cooked meat; one

fond of (lute supported by a gourd). Bow to vfsa

(the bull or holy virtue) and to Vrsya (most vigorous god) , to
Vrsni (the mighty) and Vrsana (the fertilizer).

203. Bow to Katarhkata (Fire-god) , the fierce, the embodied
one. Obeisance to Vara-Krsna (super dark?), excellent one,
the bestower of boon.

204. Obeisance to one having excellent scents, garlands and
garments; the excellent and surpassing one. Obeisance to the
rain, wind, shadow and sunshine.

205. Obeisance to the attached and detached, the auspi¬
cious god wearing a garland of beads. Bow to the Sarhhhinna
(the pierced and broken?), the variegated, the hideous and
isolated.

206. Hail to the god with non- terrible form and one extre¬
mely terrible, to the auspicious, quiescent and an extremely
quiescent one.

207. Obeisance to the single-footed, many-eyed, single¬
headed one. To the old, greedy and fond of shares (in sacri¬
fice).

208. Obeisance to the one who is worshipped with five
garlands; obeisance to Pasupata, Cai^d^, Ghan^a (equipped

30.209-219

209

with a bell ) and one who has consumed the vitals with his
bell (?)

209. Obeisance to one having a hundred thousand bells,
one fond of a garland of bells, to the restrainer of Prana, the
renunciation ( incarnate) , and to Hilahila (a sport) .

210. Obeisance to one who makes the "Humhurii” sound,
who takes us across, who is fond of Humhurh sound. Obeis¬
ance to Saiiibhu who is fond of mountains, trees and their
fruits.

211. Obeisance to the jackal (fond of) embryo meal. Obeis¬
ance to TitraAa (one who takes across), Tara (ferryboat), to
the lord of sacrifices, the one who has fled (or rushed in).

212. Obeisance to the carrier of sacrifices, religious gifts,
the goal of penance {Tapya) and the (scorching) Sun-god.
Hail to the shore (of the ocean of Samsara?) and the excellent
Lord of lightnings.

213. Obeisance to the bestower of cooked food. Lord of
cooked food, one born of cooked food, the thousand-headed and
thousand-footed lord.

214. Obeisance to him with thousand tridents lifted up, to
the thousand- eyed, one in the form of a boy, or one assuming
the form of a boy.

215. Obeisance to the protector of children, one sporting
with children, the pure and the enlightened, the agitator and the
unwoundable.

216. Obeisance to the one whose tresses are marked by
waves, the one of unbound tresses, the one abiding by six pres¬
cribed rites, the one engaged in three-fold rites.

217. Obeisance to the one who makes people of different
castes and stages of life duly function separately. Obeisance to
loud sound, one worthy of proclamation, who is Kalakala (the
murmuring sound).

218. Obeisance to the one with white and reddish brown
eyes, the one with black and red eyes, the one bestower of
virtue, wealth, love and salvation. Obeisance to slaughter and
the slaughterer.

219. Obeisance to Sarhkhya, to the master of Sadikhya and
Yoga. Obeisance to Rathya, Virathya and to one interested in
crossroads.

210

Vdyu Purd^a

220. Obeisance to the one with a deer-skin for upper gar¬
ment; to the one wearing a serpent for sacred thread, O Isana,
O destroyer of Indra. O green-haired one, obeisance be to
you.

Obeisance to the sole controller of indiscrimination. Hail to
you, O manifest and unmanifest lord.

221. O Kama, bestower of desires, destroyer of the god of
Love , slayer of the haughty and arrogant, Sarva (all in all), O
bestower of all, omniscient and twilight red, obeisance be to
you.

222. O powerful, mighty-armed one, and highly powerful,
lustrous, great cloud, excellent-visioned great Kala, obeisance
be to you.

223. (Obeisance to) perpetual ascetic with stout and worn
out limbs and matted hair, to one wearing bark garments
and deer-skin, to one with matted hair resembling blazing
fire and the sun, to one clad in bark garments and deer skin.
Obeisance be to one resembling a thousand suns.

224. O one having hundreds of maddening revolutions, O
one with tresses half filled with the waters of Ganga, O Candra-
varta, Yugavarta, Meghavarta, obeisance be to you.

225. You are the cooked food, the creator, the bestower,
and the maker of food; you are the person cooking food. Obeis¬
ance to cook and enjoyer of the cooked food.

226. O lord, you are the lord of chief of Devas and the
four-fold living beings, viz. the viviparous, oviparous, the sweat-
born and the germinating ones.

227. You are Brahma, the creator of the mobile and immo¬
bile. You are their withdrawer; the foremost among the scholars
of the Vedas and the knowers of Brahman.

228. Prooounders of the Vedas say that you are the very
source of gttwfl, the storehouse of waters, wind and fire;
you are the Rg, Saman Mantra and Oihkara.

229. You are the offering in sacrifice, sacrificing itself, the
invocation ; you are the solemn rite of oblation with words (of
mantra). The experts in the Veda and singers of S^an sing of
you, O great God,

230. You are cited by the knoweh of Brahman and

30.231-242

211

those well-versed in Kalpa and Upanisads, as the one consisting
of Rg, Yajur, Saman and Atharvan mantras.

231. The Brahmanas, Ksatriyas, Vaisyas, iSudras and people
of inferior castes worship you alone. The clusters of clouds sing
about you by their rattling and roaring thunder.

232. You are the year, seasons, months, fortnights, Kalas,
Kasthas, Nimesas, Yugas, stars and planets.

233. You are the hump of bulls, the peak of mountains, the
lion among beasts, Tarksya (Garuda) among birds, and Ananta
among serpents.

234. You are the ocean of milk among oceans, bow among
mechanical devices, thunderbolt among weapons, and truth
among holy vows.

235. You are desire, hatred, passion, delusion, infirmity,
mental control, restraint of sense organs, enterprise, fortitude,
greed, love, fury, success, and failure.

236. You are the mace-bearer, the discharger of arrows,
the wielder of Khatvanga, the holder of Jharjhara (drum or
cymbols) . You chop, pierce, strike, leak and annihilate.

237. You are the holy rite (piety) with ten characteristics.
You are wealth, love, Indra, oceans, rivers, puddles and lakes.

238 You are the creeper, the winding plants, the grass and
medicinal herbs ; you are the animals, beasts and birds ; you are
the beginning of substance, activity and attributes; you are the
bes tower of flowers and fruits at the right time.

239. You are the beginning, end and the middle; you are
the Gayatri and Orhkara mantra; you are green, red, black, blue,
yellow and crimson.

240. You are tawny-coloured, dove-coloured, dark-blue,
and gold-semened; hence you are known as having good colour.

241. You have names consisting of good letters; you are
fond of gold; You are, Indra, Yama, Varuna, Kubera and
Agni.

242. You are full-blown; you are Gitra-Bhanu (fire, sun,
Bhairava) ; youareSvarbhanu(Rahu)and Bhanu (the Sun-god) ;
you are the sacrifice, the sacrificial priest, the Homa, the Huta
(what is offered in the fire), the Prahuta (the offering in Bhuta-
yajfia) ; you are the lord.

212

Purd^a

243. You are well-winged Brahman; you are ^atarudriya
among Yajurmantras. You are the holiest among holy, the most
auspicious of the auspicious.

244. You are the huge mountain, and the little one. You
are the tree, the individual soul and atom. You are the Sattva,
Rajas and the Tamas Guna; you arc the creation.

245. You are (the vital airs such as) Prana, Apana,
Saman, Udana and Vyana; you are the wink of the eyes; you
are their expansion and stretching.

246. You are of red-complexioned body, wielder of a mace
{gadd) and have curved fangs; you have a huge face and huge
belly. You are white-haired and green-moustached. You have
three eyes and hair lifted up.

247. You are the parts of dance, song and music; you are
fond of singing and playing on instruments; you are Maty a
(fish) ; you arc watery, water and conducive to watery life. You
are speed, time. Kali and Kala.

248. You are improper time, propitious period and bad
(famine-like) time as well as the destroyer of Kala. You are
death, decline and end and the destroyer of the earth.

249. You are the Sariivartakafire (annihilating the imiverse)
and clouds of final dissolution. You are Ghafa (a duration of
time) , Ghafika (master of Ghafa), Ghanfika (having small bells?),
Cuddlolabala (having the strength in swinging locks of hair). You
are the power.

250. You are the destroyer of Brahma ; you have fiery mouth ;
you wield a staff; you have shaven head; you are the holder of
a staff; you are the four Yugas, four Vedas, four sacrifices and
crossroads (of four paths) .

251. You are the knower of the four stages in life; you are
the creator of the four various (classes of people) ; you are fond
of the perishable and imperishable; you are knavish, uncount¬
able and the lord of innumerable Gairias.

252. You wear the Rudr^t^a-garland and garments; you
are a small mountain; you are fond of hillocks. You are the lord
of artisans and the best of them. You are the originator of arts
and crafts.

253. You are the destroyerof the e^s ofBhaga; you are
the moon, the destroyer of the teeth of Pu§an. You are Gu^hd^

30.254-264

213

varta (the hidden eddy) ; you are the concealed one; you resort
to hidden things.

254. You are Tar ana (one that takes across), Tar aka (liber¬

ator) , Sarvabhuta-Sutaraifa (liberator of all living beings) ; you
are (creator), (dispenser of destiny) and the pre¬

server of living beings ; you are the supporter of all.

255. You are austerity, the Brahman, truth, celibacy,
straight-forwardness, the Atman and the maker of all living be¬
ings, the living being, the spirit, the source of everything that
was, is and will be.

256. You are Bhuh, Bhuvah, Svar, the origin ( of the universe) ;
you are the great Lord, liana, the surveyor. You are the quies¬
cent ; hard to be subdued and the destroyer of teeth.

257. You are Brahma varta, Suravarta, and Kamavarta.
Obeisance be to you. You are the destroyer of Kama’s body;
you are fond of the pollen powder of the Karnikara flower.

258. You have a moon-like face and also a terrible one.
You are pleasant-faced, wry-faced, faceless, four-faced, multi¬
faced, and always face to face with the enemy in the battle.

259. You are gold-wombed, a big bird (a vulture) and an
ocean. You are the greatest and (the most) immense being. You
are the destroyer of evil, chastiser of the wicked, the wielder of
the rod of punishment and fond of battles.

260. You are the best of bulls, the rider of a bull, the bull-
vehicled one. You are the promulgator of Dharma, the creator
of Dharma and foremost among the experts in Dharma.

261. You are the protector of the worlds and the winner
(or protector) of the earth, a bestower of honour and honour
incarnate; you are stable, fixed, a pillar, motionless and shak¬
ing.

262. You are unwardable, dispenser( ?) of brilliant poison,
unbearable, untransgressable, unsuppor table, unshakable, in¬
comprehensible, unconquerable, the victory (itself) .

263. You are soft spoken (and of lovable traits), the moon,
the subduer. You are chilliness and heat, an unquenchable
thirst. You are the mental worries and physical ailments, the
remover of ailments and diseases.

264. You are bearable, the sacrifice, the deer-hunter, the

214 Vdyu Purina

storehouse of ailments, handless. You are having |l tuft of hair.
You are lotus-eyed and lotus-visioned.

265. You are a holder of the rod (of chastisement) , the
wielder of a staff, adorned with staff, and tonsured head. You
are imbiber of poison, drinker of nectar, drinker of wine, drinker
of milk and Soma juice.

266. You are the imbiber of honey, ghee and everything;
you are very powerful ; you are carried by a horselike bull ;
you are the bull (strong person), with eyes like those of a
bull.

267. You are known as Vysabha (a bull) ; you are honoured
by the people ; the moon and the sun are your eyes ; Brahma is
your heart; you are fire and water; you are the lord achievable
by pious rites.

268. O l§iva, neither Brahma nor Visnu nor the ancient
sages can understand your greatness precisely.

269. Your subtle forms do not come within the ken of my
vision. Protect me with them as a father does to his son.

270. The Lord is always sympathetic and favourable to his
devotees. And I am always devoted to you.

27 1 . May that lord be always my protector — the Lord
who after devouring (withdrawing at the time of Pralaya)
thousands of men, abides all alone at the bottom of the ocean.

272. Obeisance to the Yogic soul whom persons of impartial
outlook, abiding by Sattvic qualities, who have conquered their
vital breaths and who are devoid of slumber, see as the brilliant
light, while in Yogic communion.

273. I resort to him who lies in the middle of the expanse
of water after devouring the living beings, at the close of the
Yuga.

274. You enter the mouth of Rahu, swallow the moon at
night and becoming Rahu, devour the sun too. You are the fire
accompanied with Soma.

275. May the Purusas of the size of the thumb stationed in
all embodied beings, protect me always. May they nourish me
and make me flourish.

276. May the Svahas and Svadhas reach them who have
gone up from the womb and who have gone beneath. May they
be appealing to them and attain them.

30.277-293

215

277. Obeisance to them all, for ever, who do not cry and
who, stationed in the body, make the living beings cry. Obeis¬
ance be to them who are delighted and who delight all.

278-280. Perpetual obeisance to them, who are stationed in
the ocean, in the river, in the fort, on the mountains, in the
caves, at the roots of trees, in the cowpens, in the dense forests,
in crossroads, in the streets, in the quadrangular courtyards,
in the assemblies and in the midst of the sun and the moon, in
the rays of the sun and the moon, who have gone to the nether-
worlds and beyond them. Perpetual obeisance to those who are
subtle, gross, lean or short.

281 . O Lord, you are all in all ; you pervade all ; you are the
lord and the inner soul of all living beings. Therefore you were
not invited to the sacrifice.

282. Since it is you alone who are worshipped with sacri¬
fices with various monetary gifts and since you alone are the
doer of everything, you were not invited.

283. O Lord, I was deluded by your subtle Maya that you
were not invited.

284. O Lord of Devas, be pleased with me. You alone are
my refuge, my goal, my foundation. I have no other goal or
resort.”

285. After eulogising the great lord thus, the Prajapati
stopped. The delighted lord spoke then to Daksa:

286. “O Daksa of good rites, I am pleased with this hymn
of yours; of what avail is much talk. You will come near me.”

287. Then the lord of the three worlds, conversant with
the appropriate use of words spoke consoling words and said
again;

288. “O Dak$a, you shall not be angry due to this hind¬
rance. It is I, none else, who destroyed the sacrifice. You have
seen that before.

289. O you of good rites, again, accept this boon from me.
With your face beaming with delight, you shall listen to me with
attention.

290. O Prajapati, by my grace, you will derive the merit
of a thousand Alvamedha and a hundred Vajapeya sacrifices.

291-293. Having established the Vedas with their six an-
cillaries together with the Samkhya and Yoga and performing

216

Vdjm Purdiia

penances inaccessible to Devas and Danavas, the'Pa^upata rite
has been evolved by me. This rite is accompanied by objects of
worship. It is evolved in secret and is unintelligible to the un¬
intelligent. In some respects it agrees with the functions of
different castes and stages of life. In some respects it is contrary
to them. It is determined by the meanings of the Vedic passages.
It is conducive to liberation from the bondage of individual
souls. It can be followed by a person in any stage of life. It is
auspicious, O Daksa, and it liberates one from sins.

294. O blessed one, you shall derive the benefit of this holy
rite. May your mental worry be over.”

295. After saying thus to Daksa, the valorous lord vanished
along with his consort and his followers.

296. O Brahmanas, after obtaining his due share as men¬
tioned by Brahma, the lord who was conversant with the holy
rites, divided Jvara (fever) into many classes^ for achieving
calmness in living beings. Listen to it.

297. For elephants it is excessive pain in the head; for
mountains it is bitumen; for waters it is the bluish tinge; and in
serpents it is the slough.

298. It isKhauraka (cracks in the hoofs) for all cattle. It is
barrenness for the earth. O Knower of Dharma ! to the ele¬
phants it is the obstruction to vision.

299. It is the opening of pores to the horses, the splitting
of the crest to the peacocks, the ailment of the eyes to the
cuckoos.

.300. It is splitting of the bile to the goats. It is Himika^{ ?)
to the parrots. O Brahmana, Srama (fatigue) in the tigers is
their Jvara (fever) .

301. O Omniscient lord, it is fever to the human beings. It
can enter human body any time, at the time of birth or death
or in between.

302. This is the brilliance of the lord that is Jvara, The
Lord shall be worshipped, bowed and honoured by all crea¬
tures.

T. Cf. the kinds oi Jvara in Mbh. ^Snti 243.52-57

2. V.l. hikkUm ‘inarticulate sound, cough* in Mbl^^^Sdnii 283.55. Thepresent
chapter is closely similar to Mbh i'irai. 284 (283 as well)

30.303-316

217

303. He who reads the story of the origin of Jmra with un¬
dejected and concentrated mind shall be freed from the ailment.
He will rejoice, attaining all joys in accordance with his
desires.

304. He who narrates or listens to the hymn of praise re¬
cited by Dak^a, attains longevity. He will never face inauspicious
results.

305. Just as Siva endowed with Yogic power is the excellent
of all Devas, so also this hymn of Brahma is the excellent of all
hymns.

306. The lord shall be eulogised with devotion by those
who desire fame, kingdom, happiness, prosperity, riches,
longevity, wealth and learning.

307. The sick, the distressed, the indigent, the frightened,
those afraid of thieves and those on the king’s errand are liberated
from dangers.

308. He will attain all happiness here itself. He will become
the chief of Ganas with this body itself.

309. In a house where the lord is eulogised, neither the
Yaksas nor the Pisacas, neither the serpents nor the impediments
create obstacles.

310. A celibate woman who listens to this with devotion
will become the object of respect of the families both from her
father’s and her husband’s side.

311. The affairs of the man who constantly listens to or
narrates all these will become fruitful without impediments.

312. By the repeated recitation of this hymn, whatever he
thinks in his mind and whatever he speaks out, will become
realised.

3 1 3-3 14. After offering oblations to the lord, Guha, Goddess
and Nandisvara, as far as he can, practising mental control and
restraint of the sense organs and united in Yogic communion,
he shall repeat the names of the lord in the proper order. He
will attain his desires, ambitions and enjoy pleasures. On death
he will attain heaven surrounded by a thousand women.

315-316. One who performs undesirable activities or one
who is defiled by sins becomes free from sins on reading the hymn

218

V&yu Pura^a

of Dak^a. After his death he is honoured by Devas and Asuras.
He attains residence in the same world with the Ga^as. Like
Indra he shines while seated on a duly yoked aerial chariot. He
stays permanently there till the hour of ultimate dissolution. He
then becomes the attendant of Rudra.

317-319. So said the holy lord Vyasa, son of Parasara. This
episode is a secret that shall not be divulged to anyone. After
hearing this secret, even the sinners, whether they be VaiiSyas,
Sudras or women, will attain Rudraloka. The Brahmana who
recounts this to the other Brahmanas during Parvan days attains
Rudraloka. There is no doubt about this.

CHAPTER THIRTYONE
The Race of Devas^

Suta said :

1. Thus the sin-destroying story in the context of Daksa as
told by Siva, has been narrated to you.

2. In the context of describing the race of Pitrs, this story
has been narrated. In succession to the Pitrs, I shall describe
Devas hereafter.

3. Formerly, in the Svayaihbhuva Manvantara, in the
beginning of the Treta age, there were Devas known as Yamas.
They were formerly the sons of Yajfla.

4. Those known as Ajitas were Brahma’s sons. Those known
as Jitas andjitajitas were the mental sons of Brahma. They were
known as Sukras.

5. There were three groups of Devas , namely ( Yama, l§ukra
and) Trptimanta. They were the chanters of the Samaveda
and were thirty-three in all in Svayambhuva Manvantara (or
born of Brahma) .

6-10. The Yamas are twelve in number, viz. Yadu, Yayati,
Didhaya, Sravasa, Mati, Vibhasa, Kratu, Prajati, Virata, Dyuti,

1. This chapter corresponds to Bd. P. 1.2.13.8^^151. In addition to
Devas, the chapter discusses the nature of Time etc. iii w. 24 if.

31.11-21

219

Vayasa and Mangala. The Ajitas too are twelve in number, viz.
Abhimanyu, Ugradrsti, Samaya, Suciiiravas, Kevala, Visvarupa,
Supaksa, Madhupa, Turlya, Nirhapu, Yukta and Grava. The
last group of twelve Devas consists of Yamina, Visva, Devadya,
Yavistha, Amytavan, Ajira, Vibhu, Vibhava, Mflika, Didehaka,
Sruti-Srna and B^hacchukra.

These were in the Svayambhuva Manvantara. They were the
drinkers of Soma juice. This group of Devas is called Tvisi-
mantas. They arc virile and very strong.

1 1. Visvabhuk, the first lord, was their Indra. The Asuras
were their cousins and kinsmen.

1 2. There are eight (groups of) demi-gods, namely, Suparna,
Yaksa, Gandharva, Piiaca,Uraga (Reptiles) , Raksasa, Pitfs and
Aivinikumaras.

13. In the Svayambhuva Manvantara^ thousands of the
offsprings of these passed away. They were endowed with pro¬
wess, beauty, longevity and vigour.

14. They are not mentioned in detail so that no new topic
be raised here. The creation of Svayariibhuva should be under¬
stood (as similar to) the present Manvantara.

15. The past creation should be seen through the present
one, viz. Vaivasvata Manvantara in regard to progeny, gods,
sages andPitrs.

16-18. Now know the seven sages who existed before. They
were Bhrgu, Angiras, Marici, Pulastya, Pulaha, Kratu, Atri
and Vasistha. Svayambhuva Manu had ten valient sons, viz.
Agnidhra, Atibahu, Medha, Medhatithi, Vasu, Jyotisman,
Dyutiman, Havya, Savana and Putra.

19-20. They have been mentioned by Vayu as kings of
great valour in the first Manvantara. Their families, the Asuras,
Gandharvas, Yaksas, serpents, Raksasas, PiMcas, human beings,
Suparnas and groups ofApsaras-s cannot be enumerated in due
order, even in hundreds of years because the names are num¬
erous in their families.

21. Those who were known by the name of Vrajakula and
who were in the Svayambhuva Manvantara, passed away as
much time elapsed in the order of Ayanas, years and Yugas.

220

Vdj>u Purina

The sages asked : ,

22-23. Who is this lord Kala, the annihilator of living
beings? What is his source of origin? What is his beginning?
What is his intrinsic essence? Who is his son? What is his
eye ? What is his form? What are his limbs? What is his name?
Who is his Atman? Mention these in detail as we ask you.

Suia said :

24. May the origin of the Kala be heard. After hearing
it, may it be retained in memory. The sun is his source of origin.
Ximesa is his beginning. He is called Sahkhya-Cakfu (having
Number as his eye).

25. His form is the day and night. The Nimesas are his
limbs. A century constitutes his principle. Kala is his name.
He is the Prajapati with the present, past and future as his
Atman.

26. Listen to the five divisions in which Kala is divided by
means of days, fortnights, months, seasons and Ayanas.

27-28. The first (year) is Sarhvatsara. The second (is called)
Parivatsara. The third is Idvatsara. The fourth is Anuvatsara
and the fifth is Vatsara. The group is called Yuga.' I shall
explain their principle. Understand as it is being narrated.

29-30. That which is mentioned as Kratu (sacrifice) and
Agni (fire) is considered as Samvatsara.^ The fire of time which is
the essence in the Sun-god is Parivatsara.

Soma (the moon) which is of the nature of the essence of
waters, which has two movements, the bright and the dark (the
bright half and the dark fortnight of the month) is Idavatsara.

1. All there five names of years (Saihvatsara, Parivatsara etc.) appear
first in Tait. S. v. 5.7-1-13 in offering salutations to Rudra. The idea that
five years constitute &yuga is found not only in our Parana but also in
Kaufaliya Artka-Sdstra II. 20 {^DeiakSla-^mdna) .

2. The identification of gods Agni etc. in vv. 29-32 is as old as Sat. Br.
(I. 4-10.1-3) which states:

agnir tSva samoatsarahl&dityalf. parivatsarafyleandrama ii/dvatsarahlvayuh puear
tnuvatsarahl

In Va. P., Vayu being the narrator, substitutes Rudra for Vayu in v.31.
The remaining verses (w. 33 IT) give the explanation of the association of
these deities with these years.

31.31-42

221

31. He who quickens (lit. warms up) the worlds with his
bodies seven times seven ( = 49 Maruts) and who makes people
to work actively (and quickly) that wind (god) is Vatsara.

32. He who while being born out of Brahma, roared thrice
egotistically is Rudra. That Rudra who was born red-blue (in
complexion) out of them is Vatsara. Now 1 shall explain to you
their essential nature. Understand it as it is being narrated.

33. Due to the contact of limbs and minor parts of the
body (divisions and sub-divisions) , the Atman of K^a is the
great-grandfather. He is the source of origin of Rk, Saman and
Yajus. He is the lord of all the five (viz. day, fortnight etc...).

34. That (identical with) Yajus, Soma, Bhuta (elements)
and Prajapati is called Saifwatsara by learned men. And what
is Agni but Surya (the Sun-god) ?

35-36. The Sun-god is the arranger of the divisions of
time such as days, months, seasons, equinoxes as well as of the
activities of planets, stars, of cold, heat, rain, span of life, holy
rites, (but himself) is an evolute (being born of Brahma) of
kindly disposition, the son of Brahma, the Lord protector of
subjects. He is only one.* He is day, month, season and grand-sire
(Brahma) .

37. He is Aditya, Savitr, Bhanu, the enlivener of life,
honoured by Brahma. He is called Bhaskara as he is the source
of the origin and cause of destruction of all living beings and is
hence designated as Bhaskara.

38. The third Parivatsara should be known as the presiding
deity of stars. As the moon is the Lord of medicinal herbs, he is
called the great-grand-father.

39. He is the life-bestower of living beings. He meets their
needs and preserves them. By his rays he surveys the universe
and sustains it.

40. The moon is the source of the origin of Tithis (days of
the Lunar fortnight), junctions of Ptfroanr, the Full Moon and
the New Moon. He causes the night and is the Prajapati with
nectarine soul.

41-42. Hence he is fatherly soma of the nature of Rk,

•‘‘He is one! he is many” — ^Bd. P. ibid. v. 125.

222

Fdj>u Purdna

Yajur andSaman. He is the propeller of all the activities of all
creatures through the working of vital airs such as Prana,
Apana, Samana, Vyana, Udana.

43. He causes the unified and simultaneous activities of the
five units of the physical body, viz. the sense-organs, the mind,
the intellect, the memory and power*.

44. He is the soul of all the worlds (beings) through (his
spatial forms) Avaka, Pravaha etc. He is the creator of all. He
is the Prabhahjana (violent wind) always energetic.

45. He is the source of origin of fire, water, earth, the sun
and the moon. Hence he is Prajapati. He is the soul of existing
worlds. He is the great-grandfather.

46. When medicinal herbs decline, the Lord is worshipped
by Devas, the chief of whom was Prajapati and who seek fruits
eagerly desired by them. He is worshipped (by offering Puro^dfa)
in three Kapdlas (pots known as Ambaka). Hence he is called
Tryarhbaka.

47. The ( Vedic metres) Gayatri, Tristubli and Jagati are
remembered (known) by the term Tryaihbaka. They are the
sources of the origin of sacrifice.

48. It is remembered as Tri-Kapdla as the Puroidia offering
consecrated for (achieving) three means by the repetition of
those three metrical verses united into one and through their
efficacy.

49. Thus the Yuga as mentioned by the learned, is one
consisting of five years. The samvatsara that has been mentioned
by Brahmanas as one having five-fold selves became a set of six
selves with the names of Madhu (spring) and otberseasons.

50. The sons of the seasons are five. Thus this crea¬
tion is mentioned briefly. This wind (vital air) alone is the life
of living beings.

51 . The destroyer Kala runs with the force of the current of
a river with day and night for his hands. Hence he is called
the wind.

52. These are the Prajapatis (Lords of subjects) most im-

• Jo/aftftiiAo ia the text amended as AflWftnofai as is irrelevant. Bd. P.
ibid. V.131 also reads bal&tmdui.

31.53-61

223

portant of all embodied beings. They are glorihed as the Pitrs
of all people and the Atmans of all the worlds.

53. The lord manifested himself by coming outof the mouth
of Brahma, as he was meditating. Hence he (the great lord)
Mahadeva, the sage, the Brahmana, the soul of all living beings
is the great-grandfather.

54. He, the lord of all living beings is identical with the
Pranava. The creation of the limbs (major and minor) of living
beings is due to the entry of the soul (into the body).

55. Agni, Sarhvatsara. the sun, the moon, the wind — Lord
Rudra, the soul of Kala, the all-pervader always condenses
these. It is called Idvatsara when it causes exhilaration and
blesses the world.

56. In this universe everything is penetrated and permea¬
ted by Lord Rudra with his own brilliance, bodies and names
by the relation of the supporter and the supported.

57. Hence through his prowess this second contact of
welfare is the cause of supreme bliss to the worlds.

58. Since he is the cause of the general distinction existing
in Devas, Pitrs, and Kala, he is worshipped by the learned.

59. The lord of lords, the Prajapati of the Prajapatis, the
abode of living beings is Rudra, Nilalohita. He revives the growth
of medicinal plants declining again and again.

60. Thus the lineage of Devas cannot be enumerated due
to their multiplicity. Their sons and grandsons are too many to
mention.

6 1 . He who glorifies this lineage of great Prajapatis of noble
deeds and stable renown will attain great Siddhi.

224

Vdyu Pur(b}a

CHAPTER THIRTYTWO ,

Characteristics of Tugas

Vdyu said:

1. Henceforth I shall explain the decisive nature of orhkdra
as the imperishable Brahman.^ It shall be remembered at the
beginning that it consists of three letters.

2. In accordance with the letters, the presiding deities are
ordained. There are Yajur, Saman(Vedas), Vayu (the Wind-
god), the Fire-god and water.

3. It is from the Akfara that the fourteen noble Atmans, the
deities of the Devas, originated.

4. Among these letters {orhkdra) is omnipresent, all-per¬
meating, the knower of all Yogas. It is lettered at the beginning,
middle and the end for the bliss of the people.

5. Seven sages, Indras, Devas, as well as Pitrs — all who are
evolved out of the letter, have (really) come out of Mahesvara
(Siva), the God of gods.

6. For the benefit here and hereafter, they speak of it as
the greatest region. Kala, known as Yuga, has already been
mentioned to you by me.

7. The Yugas are Krta, Treta, Dvapara and Kali. They
move in cycles like a wheel.

8. Devas, being subject to the control of Kala, felt dejected.
They could not adjust to his magnitude and control.

9-10. Terrified by Kala, the sages, Devas and Indra of
great penance, restrained their speech, controlled their minds
severely for a thousand years in the beginning of the Manvan-
tara and resorted to the great lord (Siva) .

1 1 . They said to the lord, “O great Lord! This Kala is the
lord of Devas. He has four faces and four forms. Who can
comprehend him? He is too deep.”

12. Then looking at Kala of four faces, the great Lord

1. This chapter is a continuation of the topic of Time initiated in the
previous chapter (31. 24 ff.). The introductory statement regarding ‘The
decisive nature of Oihkara’ concludes with its identification with god
Mahesvara.

32.13-20

225

said to Devas, “You need not be afraid. What desire of yours
shall I grant You ?

13. I shall do everything for you. Your endeavour will
not go in vain.” Himself being the unconquerable Kala, the
lord spoke again.^

14. “This white face of his, seen with four tongues, is the
face of Kala and is called Krta Yuga. This god Brahma, the
most excellent among gods, and Vaivasvata is (this) face.

15. What I called the third — this blood-red coloured
(face) with three licking tongues, is the Treta Yuga, O
Brahrnanas.

16. In this age the institution of sacrifice is initiated from
great Lord Siva and is worshipped in this age. The three tongues
are the three fires (Garhapatya, Ahavaniya and Daksina) . After
worshipping the fires, O Brahrnanas, the tongue of Kala begins
to function.

1 7. This terrible face of reddish-tawny colour with two
tongues is the Dvapara age. I will remain two-fbotcd in this age.

18-19. This fourth face of black colour and red eyes, the
single-tongued, dark and huge, licking like a serpent again and
again, is the terrible Kali age. It is terrifying to all the worlds.
It is the fourth terrible face of the Kala.

20. In this age, neither happiness nor salvation comes into
being. The subjects are devoured by Kala.

1. Verses 13-20 give us an interesting reification of Time. Identifying
himself with Kala, Mahesvara explains the four faces and forms of Kala as
follows : A Yuga is a face of Kala.

Name of the Face
4. Krta

3. Treta

2. Dvapara

1. Kali

Other Description

Ge>lour — white; four tongues. Identified with
Brahma and Vaivasvata Maim.

Colour — blood-red. The three tongues are three
sacrificial fires (viz. Garhapatya, Ahavaniya
and Daksipa) i.e. the institution of sacrifice
was establi.shcd ui Treta. Establishment of
K^attriya Gotras.

Colour — reddish tawny. Two tongues, two feet.
Ksattriyas firmly established.

Colour — black, red eyes, one tongue.

226

Vayu Purdiga

21. Brahma shall be worshipped in the Rrta age; in the
Treta, it is sacrifice; Visnu inDvapara; and I in all the four ages.

22. Brahma, Visnu and sacrifice are the three parts of
Kala itself. But in all ages, the four-formed great Lord is the
very Kala itself.

23. I am the progenitor of Kala, the initiator of Kala.

24-25. O Excellent Devas of great power, you need not

be afraid of the advent of Kali. For the welfare of the worlds,
and for offering protection to the people and Devas, I shall be
born (in Kali age) and be worshipped.”

26. Thus addressed, Devas and the sages bowed to the Lord
of the universe with bent heads. They spoke to him again.

The gods and sages enquired:

27. How is this Kala, of great splendour, huge body,
great prowess and four faces terrible to living beings?

The great Lord said:

28. “This Kala has four forms, four fangs and four faces.
For protecting the universe, he goes beyond, on all sides.

29. There is nothing impossible for him in the universe
consisting of the mobile and immobile beings. Kala creates the
living beings and gradually annihilates them.

30. All are subject to the control of Kala. Kala is not
subject to anyone. Kala always reckons (controls) all living
beings.

31 . He takes seventy-one steps, as mentioned before, which
constitute a Manvantara with as many cycles of the sets of
four Yugas.

32. Over-stepping one, when Kala completes a set of
seventy-one steps, the Manvantara terminates.”

33. Having spoken thus to Devas, sages, Pitfs and Danavas,
the lord vanished there itself, after being bowed to by them.

34. Thus the lord creates, annihilates Devas, sages, Pitrs
and Danavas in course of Time (Kala) again and again.

35. Hence, due to the fear of Kala, the great Lord is
worshipped in every Manvantara by Devas, sages, Pitrs and
Dwavas.

32.36-45

227

36-37. Hence in the Kali age, a Brahmana should perform
penance strenuously. The fruit of the merit of a person resor¬
ting to the great Lord is very great. Hence abandoning the
heaven and descending to the earth at the advent of the terrible
Kali, Devas and the sages desire to perform penance. They are
engrossed in holy rites. The Lord too takes incarnation frequ¬
ently in the Kali age.

38-39. Thousands of Devas, saints and kings have passed
away in course of time, in Vaivasvata Manvantara. Devapi, the
king in the race of Puru, Manu and his descendants in the
family of Iksvaku are endowed with great Yogic strength. They
wait for the change in Kala.

40. When the Kali age terminates, and Treta Yuga arrives,
in that future Treta Yuga along with the seven sages, the gotras
of K§attriyas will be established. They are narrated.

41. The Ksattriyas become firmly established at the end of
Dvapara, along with the sages. When Krta, Treta and
Dvapara pass away, the Kali age arrives, wherein sinful men
pass their time.

42. Srutis and Smrtis record the (completion and) passing
away of the seven Manvantaras. The serial order of the termin¬
ation oiyugas is the same in all these.

43. The rise of Brahmanas and Ksatriyas is mutual along
with that of the Yugas. Just as they come into existence from
them, those that have come into being pass away along with
them.

44. When the Ksattriyas were exterminated by Rama, son
of Jamadagni, the widows were made unchaste by the rulers of
the earth. Now I shall tell you about those that have gone to
heaven. Understand.

45. They mention Aida i.e. Aila (Pururavas) as the
founder of Ik§vaku race.^ There was a line of other Ksattriya
kings on the earth.

1. The statements in vv 45, 46 regarding Aida (i.e. Aila, Purilravas)
as the founder of the Ik?vaku race is wrong. Vide AIHT , pp. 145-46 for the
table of Royal Genealogies.

228

ViSyu Purdpa

46-47. Ik§vaku kings were born in the race of Aila; full
hundred kings of that family were crowned; the extent of the
Bhoja family of kings is twice that number. There were three
hundred Ksattriya kings divided into four lines as I have already
mentioned (?)

48-49. Now hear about the kings that have gone before, as
I mention about them. There were a hundred Prativindhyas,^
a hundred Haihayas, a hundred Dhartara$tras, eighty Jana-
mejayas, a hundred families of very powerful kings.

50. There were a hundred Paulas; KaiSi, Kusa and others
were a hundred. Sasabindus who have gone, con^^titute a
thousand. These performed horse-sacrifices wherein thousands
and thousands (of gold coins) were given as gifts.

51 . Thus, all the saintly kings who passed away in the
previous Yugas, have been mentioned briefly. They cannot be
mentioned in detail.

52. These have made the race ofYayati flourish. Sustaining
the worlds, these have been glorified as lustrous.

53-54. Those who hear and retain in memory their account
get the five rare boons of Brahmaloka, viz. longevity, sons,
wealth, fame and prosperity and they go to the region of
Brahma.

55. Four thousand years, they say, constitute the Krta Y uga.*
Four hundred years constitute Sandhya (transitional period)
and four hundred years the part of Sandhya. (Sandhyamsa) .

1. Vide Pargiter \i\ AlHT p. 130. But the kings mentioned here belong
to the past epoch.

2. The years mentioned in Yuga calculations are ‘years of gods’. Vcises
55-63 give the period of divine years of each Yuga as follows :

Name of the
Yuga

Period

Sam

Sandhyamsa

Total

1. Krta

4000

400

400 -

4800

2. Trcta

3000

300

3600

3. Dvapara

2000

200

200 -

2400

4. Kali

1000

100

100 =

1200

Total period of four yugas {Caturyugi or Maha-yuga) — 12,000 years.

The author identifies four parts {padas) of this Pura^ia with Yugas. Thus
Ksi^^Prakriyd Pdda, Trctk=^ Anu^anga Pdda, "DviLp&rii^Upodghdta Pdda, Kali
== (Upa-) Samhdra Pada.

The number of years in a Mahayuga— 12,000 years.

The number of verses in this Purai;;ia= 12,000,

32.56-64

229

56. The Krta yuga, the Prakriy&pida (the preliminary
period) consists of four thousand years. Out of it, four hundred
years constitute the transitional period (at the beginning and
at the end of the yuga) .

57. In the Treta age the period is three thousand years
with three hundred years of Sandhya (twilight period) and three
hundred years of SandhydrhSa (transitional period).

58. Treta age, the Anusangapada (of the Caturyugi) consists
of three thousand years and two thousand years period is pro¬
claimed for Dvapara Age.

59. The twilight period {Sandhya) consists of two hundred
years and the transitional period {SandhydrhSa) is of the same
duration. The third pMa (of Gaturyuga) called Upodghatapdda is
in Dvapara Age.

60. Persons expert in calculation opine one thousand years
(as the period) of Kali age. Sandhya period is of hundred
years and SandhydrhSa period is also of a hundred years.

61. The fourth, Sarhhdra {Upa-sarhhdra) pdda^ is stated to be
ill Kali Age. Four Yugas have (each of them) the twilight
and transitional periods.

62-63. (This totals upto twelve thousand.) Thus learned
men knew that this Parana (also) consists of twelve thousand
verses.

64. Just as Vedas are divided into four Padas, a Yuga also
has four Padas. Just as god Brahma ordained a Yuga to consist
of four parts (feet) , so he has ordained four parts (Padas— feet)
to this Purana* as well.

*Surapdm in the text is a misprint for Purdi^am, as recorded in A. Hence
that reading is accepted.

230

V^u Purdifa

CHAPTER THIRTYTHREE ^

Progeny of Svdyarhbhuva Manu^

Suta said :

1. In all the Manvantaras of the past and future, equally
identical persons, all of the same names and forms, are born.

2. The different Devas who are the ruler in that Manvan-
tara, sages and human beings all (are equally identical®).

3. The creation of great sages has been narrated. Now
know and understand the family of Svayarnbhuva Manu being
narrated in detail and in due order.

4-6. Svayarnbhuva Manu had ten grandsons equal to him¬
self. They were the sons of Priyavrata. This entire earth with its
seven continents and various Varsas was colonised by them
formerly in the Svayariibhuva Manvantara in the first Treta
ages.® They we^e endowed with progeny, Yogic power, and
penance and the ability to create subjects. This earth was
colonised by them.

7-8. Kanya (Kamyain Bd. P.), that extremely fortunate
daughter of Kardama, the Prajapati, bore to valorous Priyavrata
sons endowed with progeny. She gave birth to two daughters
Samraj and Kuksi as well as to hundred sons** Among them
ten brothers were very valorous and equal to Prajapati.

9. They were Agnidhra, Vapu§niat, Medha, Medhatithi,
Vibhu, Jyotismat, Dyutimat, Havya, Savana and Sarva.

1. This chapter is (even textually) similar to Bd. P.1.2. 14 as both deal
with the topic of the race of Priyavrata and the distribution of the con¬
tinents and sub-continents among the descendants of Priyavrata.

2. This belief is shared by all Puraigias. This chapter deals with Purapic
cosmography. It associates the names of the continents and sub-continents of
the earth with those of their respective rulers — all being the grandsons of
Svayaifabhuva Manu— sons of Priyavrata. Compare A.P. Ch. 107, Bh. P.V.
16.1-26, KP. I. 40, Mt. P. Ghs. 112, 121, 122.

3. Treta is the Yuga in which K?attriyas got established.

4. Ten sons in Bd. P.

33.10-18

231

10. Priyavrata crowned seven of them with due religious
rites as kings over the seven continents.^

1 1. He made Agnldhra the powerful lord over Jambudvipa
and he made Medhatithi king of Plaksa Dvipa.

12. In the Salmali continent, he crowned Vapusmat as the
king. Hemade Jyotismat ruler over Kusa Dvipa.

13. He granted Dyutiman the kingdom of Kraufica Dvipa.
He made Havya lord over l§aka Dvipa.

14. He made Savana the overlord of Puskara. In Puskara
Dvipa, Savana had two sons Mahavita and Dhataki. These two
sons were excellent among persons endowed with sons.

15. In honour of the name of the noble soul, that continent
(sub-Varsa) [is known] as Mahavita. The subcontinent Dhataki
Khanda is called after the name Dhataki.^

16. King Havya begot (seven) sons as the rulers of Saka-
dvipa. They were Jalada, Kumara, Sukurnara, Manicaka, Vasu-
moda, Sumodaka and the seventh son Mahadruma.®

17. The first sub-continent or country of ( governed by)
Jalada is called Jalada; the second of ( = ruled by) Kumara is
glorified as Kaumara.

18. The third sub-continent of Sukurnara is known as
Sukurnara and the fourth of Manicaka is called Manicaka.

1. The division of the earth among the sons of Priyavrata is as follows:

Name of Pripavrata*s son

Name of the Dvtpa
kingdom
Jambu Dvipa
Salmala (-li)

assigned as a separate

1. Agnidhra

2. Vapusmat

3. Medha

4. Medhatithi Plak?a

5. Vibhu

6. Jyoti?mat Kusa

7. Dyutimat Kraufica

8. Havya Saka

9. Savana Puskara

10. Sarva

2. The Sub-Divisions of Puskara Dvipa.

3. Verses 16-20 enumerate the Sub-Divisions ofSaka Dvipa, each named
after the seven sons of Havva.

232 VayvL Furdi^

19. The fifth Var§a of Vasumoda is called Vasumodaka and
the sixth of Modaka, is glorified as Modaka.

20. The seventh of Mahadruma is named Mah^ruma. All
the seven countries were thus named after them.

21* Dyutimat, Lord of Kraunca Dvipa had seven sons, viz.
Kusala, Manuga, Usna, Pfvara, Andhakaraka, Muni and
Dundubhi. ^

22. The splendid regions situated in Kraufica Dvipa were
called after the names of these (sons) . The land' of Usna is
remembered as U§na and that of Pi vara, Pi vara.

23. Andhakaraka’s land was called Andhakara, that of
Muni was Muni and that of Dundubhi, Dundubhi. These seven
flourishing lands were situated in Kraunca Dvipa.

24. These seven sons of great strength were born to
Jyotismat in KuiSa Dvipa. These were Udbhida, Venumat,
Svairatha, Lavana, Dhrti, the sixth son Prabhakara and the
seventh Kapila.®

25-26. The first country was called after Udbhida, the
second after Venumandala, the third after Svairathakara, the
fourth after Lavana, the fifth after Dhrtimat, the sixth after
Prabhakara and the seventh Varsa of Kapila is well-known as
Kapila.

27. Thus the countries in the Kuiia Dvipa were known
after their names. The subjects therein followed the conducts be¬
fitting the stages of life.

28. The rulers of the Salmali continent were the seven
sons of Vapusmat. They were : Sveta, Harita, Jimuta, Rohita,
Vaidyuta, Manasa and Suprabha.*

29-30. Sveta was the land of Sveta, Rohita, of Rohita.
Jimuta, of Jimuta, Harita, of Harita, Vaidyuta, of Vaidyuta,
Manasa, of Manasa and Suprabha, of Suprabha. All these
seven were the rulers of the lands.

1. Verses 21-23 enumerate the sub-continents of Krauhra-dvipa which
are named after their first rulers, the sons of Dyutimat.

2. Verses 24-27 give the seven sub-divisions of Kusa-dvipa each named
after their initial luler, the sons of Jyotismat.

3. Verses 28-30: The seven sons of Vapu;mS.n, the kings of !§Mma]i-
dvipa gave their names to its sub-divisions, each to his special sub-division.

33.31-45

233

31. I shall describe the seven countries after Jambudvipa.
The seven sons of Medhatithi were kings and rulers of Plaksa-
dvipa.^

32-33. The eldest was Santabhaya, and then followed
Siiira, Sukhodaya, Ananda, Dhruva, Ksemaka and Siva. The
seven countries named after them were established by them in
the previous Svayarhbhuva Manvantara.

34. The subjects in the Plaksa-dvipa were made to follow
the conduct of life according to their respective castes and
stages of life by the sons of Medhatithi residing in their respec¬
tive seven countries.

35-36. In the five continents beginning with Plak§a and
ending with Saka the sacred rite was known in accordance with
the division of castes {Varnns) and stages of life {A§ramas) .
Happiness, longevity, forms (beauty), strength and Dharma
were all common to everyone in the five Dvipas (continents)
perpetually.

37. Understand that the Jambudvipa is sun*ounded by
the seven Dvipas. Priyavrata crowned the eldest son (the son of)
Kiimya^, Agnidhra of great valour as the king of Jambudvipa.

38-40. He had nine sons equal in valour and strength to
Prajapati. The eldest was known as Niibhi; his younger brother
was Kirhpurusa; Harivarsa was the third; Ilavrta was the
fourth; Ramya was the filth; Harinmat was the sixth; Kuru was
the seventh; Bhadrasva was the eighth; Ketuniala was the ninth.
Undestand their lands.®

41-45. The father gave Nabhi the southern Varsa (sub¬
continent) called Hima. He gave to Kimpurusa the Varfa
known as Hemakuta; to Harivarsa the Versa remembered as
Naisadha; to Ilavrta the central part of Sumeru. He (the
father) gave to Ramya Nila-varsa; Sveta, wliichlay to the north
of it, was given by the father to Harinmat. He gave to Kuru the

1. Verses 32-34 enumerate the seven sub-continents of Plaksa-dvipa
each of which was named after its ruler, the son of Medhatithi.

2. Kanyd in the text is a misprint.

3. Verses 38-45 enumerate the nine sub-division of India as understood
by the author of the Va. P. For locations of mountains mentioned here
vidt Suptd p. 11, fn. 2.

234

Purana

subcontinent to the north of Srhgavan, Similarly he assigned the
subcontinent Malyavat to Bhadrasva. He assigned the sub¬
continent Gandhamadan to KetumMa. Thus (he apportioned)
these big subcontinents (among his sons) .

46. The righteous Agnidhra crowned his sons in these
countries in due order and then engaged himself in penance.

47. Thus, the seven continents were established by the
seven sons of Priyavrata, the grandsons of Svayaihbhuva
(Manu).

48. The eight countries beginning with Kirhpurusa are
very auspicious. There perfection is natural, wholly consisting
of pleasure and without effort.

49. There is no calamity or misfortune, no tear of old age
and death. They have neither righteousness nor unrighteousness.
There are neither high born nor low born nor middling. In all
those areas there are no yuga cycles (with their classification,
duties etc.) .

50. I shall now describe the lineage of Nabhi in the Hima
Varsa. Nabhi of great lustre begot of Merudevi a son (named)
Rsabha,^ the best among all kings and the ancestor of all
Ksattriyas.

51. The heroic Bharata was born of Rsabha. He was the
eldest of his hundred sons. After crowning his son Bharata, Rsa¬
bha renounced the world.

52. He entrusted the southern Varsa called Hima to
Bharata. Hence learned people know it by the name Bharata
Varsa.*

53. Bharata's son was the scholarly and righteous Sumati.
After transferring his kingdom, the royal splendour and glory
to the son, Bharata entered the forest.

1. He is the first Tirthahkara of Jains. He is mentioned in Bh. P.V.
Chs. 4 & 5 and in VP. II. 1.28. Brahmancial Purai^as regard him as their
own, an incarnation of Visjju.

2. Jain tradition supports this Piiraoic belief. But countries are named
after the major tribes that settled in that particular lande.g. Malwa, Gujarat,
England. Thus the country in which the tribe called Bharatas settled was
the original Bhdrata.

33.54-65

235

54. His son, Tejas^ was a lord of the subjects and con¬
queror of enemies. Indradyumna, the son of Taijasa, was well-
known as a scholar.

55. His son was Paramesthin. After his death Sobhana
born in the family of Pratlharas^ and related to him (ascended
his throne) . A son known as Pratihartr was bom to him.

56. Unnetr was the son of Pratihartr. Bhuva was his son.
His son was Udgitha. Pratavi was his son.

57. Vibhu was the son of Pratavi. His son was Prthu.
Nakta was Prthu’s son and Gaya was Nakta’s son.

58. Nara was the son of Gaya. Virat was Nara*s son.
Virat’s son was Mahavirya and Dhimat was his son.

59. Mahat was the son of Dhimat. Bhauvana was Mahat’s
son. Tvastr was Bhauvana’s son and Arija was his son,

60. Rajas was Arija’s son. Satajitwas the son of Rajas. He
had a hundred sons and all of them were kings.

61. Out of them Visvajyoti was the chief. It is through
them that these subjects flourished. They made this Bharata as
consisting of seven Khandas.

62. The country Bharata was enjoyed by those born of
their race, for seventyone sets of ages consisting ofKfta, Treta
etc.

63. Along with those ages {yugas) which have gone, the
kings of their race were hundreds and thousands in the Svayam-
bhuva Manvantara.

64-65. This is the creation of Svayaiiibhuva (Manu) by
which this universe has been filled along with sages, deities,
Pitfs, Gandharvas, Raksasas, Yaksas, Bhutas, Pilacas, human
beings, animals and birds. Their creation in the world revolves
in cycles along with the Yugas.

1. Reading in A accepted as *TeJasas tu sutafy’ in the text contradicts
the second line thereof.

2. Bd. P. (v. 65-66) states that Pratihara is the name of the son of
ParameHhin.

236

Vdj>u Purd^

CHAPTER THIRTYFOUR

Geography ofjaifibudvipa^

1 . On hearing of the establishment of the people, the clever
and eminent sage asked Suta about the length and extent of
the earth.

The sages enquired :

2. O holy sir, how many continents, or oceans or moun¬
tains are there? How many Varsas( sub-continents) are there and
what are the rivers in them.

3. Explain factually to us in details, the magnitude of the
great elements and of the Lokaloka mountain, the circum¬
ference, the size and the course of movements of the sun and
the moon.

Suta said :

4. Henceforth I shall explain the length and extent of the
earth, the number of oceans and continents in details.

5. I shall tell you how many countries (Varsas) there arc
and what the rivers (are) therein. (Now) I shall tell you the
magnitude of the great elements, the Lokaloka mountain range,
the circumference, magnitude and the course of the moon and
the sun.

6. There are thousands of countries and islands in the
seven continents. They cannot be described in details with
sufficient evidence, even in hundreds of years.

7. I shall explain the seven continents along with the moon,
the sun and the planets. Men mention their extent and magni¬
tude by guess-work.

1. The Va. P. is one of the oldest Fura^as. Though the author has
recorded the traditional information or social memory of the places in Jaihbu-
dvipa, the information as corroborated by modren researchers shows that
Purapic India was much wider and included modren Afghanistan and
a major portion of Central Asia. The distances and the extent mentioned in
terms of Yojanas are traditional (and possibly conjectural) as they often
do not tally with our present knowledge.

34.8-17

237

8. One shall not make conjectures about inconceivable
objects and worlds. That which is beyond Prakfti is called
eternal.

9. I shall describe to you factually Jambudvipa consisting
of nine Varsas. Understand its extent and zones in Yojanas.

10-11. It extends to a hundred thousand Yojanas. It is
full of different rural localities and various splendid cities. It is
embellished with the (colonies of) Siddhas, Caranas and
Gandharvas and with mountains as well. It has mountains
abounding in minerals and variegated rocks. It has many rivers
rising from mountains.

12. Jariibiidvipa is immense, glorious and surrounded by
nine (Khanejas — Zones?) inhabited by living beings. It is
encircled on all sides by salt-sea.

13. All round Jarhbudvipa, extending to its entire length,
the six mountain systems stretch to the east. ^ They have excellent
ridges. They extend to both sides plunging into the eastern and
western seas,

14. The mountain Himavat is full of snow. Hemakuta is
full of gold; Nisadha is golden having the lustre of the midday
sun.

15. The golden Meru of four colours is known as the
highest.® Leaping up in symmetrical shapes on all sides it rises
up.

16. On its sides it has various colours. It is endowed with
the attributes of Prajapati. It is born of the umbilical knot of
Brahma, of unmanifest origin.

17. It is white on the east, hence its Brahmanahood. It is
yellow on the south, hence its Vaisyahood.

1 . These are called Varfa parvatas as they divide one Varfa (sub-continent
or country) from another. For their location and modern name vide Supra
Gh. 1, p. 11, note 2.

2. Verses 15-23 describe the pivotal mount Meru. About its shape and

size there is a consenus among Furapas like KP, Mt. P., Bd. P., Mk. F.
M. Ali pp. 47-50} points out that Persians, Greeks, Chinese, Jews and

Arabs confirm the traditional nodality of Meru. After discussing the problems,
he shows that Mt. Meru of Puraiias is identical with the Pamirs in Central
Asia.

For a diagrammatic representation of Jaihhu-dvipa and its cross section
vide Fig. 4 on AGP, p. 65.

238 Fdjfu Purdna

18. On the west it is black like the aloe leaft It is very
hard, and renders services to many.

19. Its northern side has a natural red colour. Hence its
Ksattriya-hood. Thus all its colours are described. Its manifest
characteristic are described according to its colour and effects.

20-21. The Nila mountain is full of Lapis lazuli; Svetasrhga,
full of gold; Srhgavan is of gold but variegated in colour like
peacock feathers. These lordly mountains are resorted to by
Caranas and Siddhas. Their inner girth is said to be nine
thousand (Yojanas).

22. It is in the centre of Ilavpta which surrounds it. It
extends to nine thousand Yojanas. In the centre of the Meru,
there is a smokeless fire.

23. The southern and the northern halves of Meru come
together like the middle of the sacrificial altar. The seven
mountain systems of the seven countries (Varsas) are two
thousand Yojanas long and as much high.

24-27. Their length is said to be similar to that of Jarh-
budvlpa. The two middling moimtains, Nila and Nisadha are a
hundred thousand Yojanas in length; the other (four mountains)
are shorter (in length) than these. ( They are) Sveta, Hemakuja,
Himavan, and Sfhgavan. Out of these mountains Sveta and
Hemaku^a are each ninety thousand Yojanas long. (Mountains
Himav^ and Srhgavan) are each eighty thousand in length.
There are Janapadas (territories) in between them. The Varfos
are seven in number. They are encircled by mountains that are
difficult to cross on account of steep precipices. They are criss¬
crossed by different rivers. It was impossible to travel from
one Varsa to another (lit. they were mutually unapproachable).
Animals of different species live in them.

28. This Varsa deriving its name fromHimavatis well known
by the name Bharata. Hemaku(ais beyond this. It is remembered
by the name Kimpurusa.

29. Naisadha (Varfa is beyond) Hemakuta. It is called
Harivar^a. Ilavrta is beyond Harivarsa (with Meru in the
middle) .

30. Nila is beyond Ilavrta and is well-known by the name
Ramyaka. Beyond Ramyaka is iSveta and is well known as

34.31-35 239

Hiranmaya. The Sfhgavat is beyond Hiranmaya and it is
remembered as Kuru.

31. The two sub-continents in the south and north should
be known as situated in the form of a bow. Four others are
situated lengthwise and the middle one is Ilavrta.^

32. Vedyardha which is on the hitherside of Ni9adha is
known as southern Vedyardha and that which is beyond the
Nilavan is the northern Vedyardha. On the southern side of
Vedyardha there are three Varsas and three on the northern side.

33a. Meru should be known as standing in between them
and llavrta is in the middle of Meru.

33b-34. To the south of the Nila and to the north of
Ni^adha, there is a great mountain stretching to the north
named Malyavan.

It stretches a thousand Yojanas from Nila to Nisadha. It is
glorified as one thirtyfour thousand Yojanas in extent.

35. The mountain Gandhamadana should be known as
situated to its west. In length and extent it is reputed to be
like Malyavan. 2

1. This is the seven-continent concept of the earth in the Pura^as. It
may be diagrammatically^ represented as follows :

NORTH

Uttara-Kuru Varsa — Mt. Srhgavan

Hiranmaya Varsa — Mt. Sveta

Ramyaka Varsa — Mt. Nila

Ilavfta Var?a
Mt. Meru
Ilavrta Varsa

Hari Varsa — Mt. Nisadha

Kiihpuru§a Varsa — Mt. Hemakuta

Bharata or Haimavata — Mt. Himavat or

Var;a Himalaya

SOUTH

Does the bow-like formation of these Var§as suggest the spherical
shape of the earth?

2. The Pura^as differ about the location of these mountains. But here
Mt. Malyav&n due to its association with Gaodhamadana and Meru may
be identified with the Sarikol range, as GandhamMana was the northern
ridge of the great Hindukush arch with' its northern extension, the Khwaja
Mahammad {AGPt pp. 58-59).

240

Fdj’tt Pur&i}a

MerUy the golden mountain, is in the middle of two cirdes.
That golden mountain has four colours. It is symmetrical and
very lofty.

36. In between the two, there is the four-coloured, golden,
four-cornered, lofty, excellent mountain Meru. From the
unmanifest, the elements of water etc. are born.

37. From the unmanifest the great lotus of the earth is
evolved. Its pericarp is the four-cornered Meru that is five times
great.

38-39. O excellent Brahmanas, then all the deities were
born. The noble Puru§ottama was born with his Atman purified
by merits earned through many Kalpas previously. Then there
was born Mahadeva, the great Yogin, the great lord who is
elderly to the universe which he pervades, and who is infinite and
formless.

40. He has no form evolved out of Prakrti, that is to say
no form of flesh, fat or bone; with his Yogic power and lordly
nature, he pervades the universe.

41. From him as the cause, was born the eternal lotus of
the worlds. As the natural sequence of time, it occurred at the
advent of the Kalpa (?)

42. In that lotus was born the four-faced lord of Devas,
Braluna, the chief of Prajapatis, the lord of the universe.

43. His creation is the seed of the lotus precisely. The whole
of it, along with the creation of the subjects, is mentioned here
in detail.

44. The lotus that was fashioned by Visnu grew from his
umbilicus. The earth along with the forests and the trees was
evolved in the shape of a lotus.

45. O Brahmanas, listen to the detailed description of this
lotus of the universe and its divisions in due order.

46. The four famous great continents are stationed on
the petals.^ The powerful Meru is stationed on the pericarp.

1. Verses 46 S' explain the four-continent concept of the

earth. It regards Meru as the pericarp of the Earth-lotus with four dvipas
as petals, one in each direction. Four-dircctionwise concept was naturally
earlier and is found in Mbh. VI., 6.12-13, VP. II. 2. 39 ff and in early

Buddhist works (see Childers, Pali-Eng. Dictionary \ S. V. Mah&dipo and
Malalsekera, Diet. Pali, Prop. Names — Jambudipa). *’•

34.47-57

241

47-48. Of its sides of different colours the eastern side is
wiute; the southern is yellow; the western is black; and the
northern is red. With variegated colours shining brightly, Meru
is established like a king.

49. It is as refulgent as the midday sun or the smokeless
fire. It is eightyfour thousand Yojanas in height.

50. Its depth below the surface of the earth is sixteen
thousand Yojanas and at its base it extends also as much. It is
situated like an arrow pointing to the east. Its diameter at the
summit is thirty two thousand Yojanas.

51. Its girth all round is thrice its lateral extent. The
spherical curvature is half of it. It lies in three angles.

52. Its extent all round is forty thousand Yojanas. In the
angular calculation, it will be eight thousand more.

53. In the quadrangular calculation the girth is fortyeight
thousand Yojanas.

54. That mountain is extremely rich in divine medicinal
herbs. It is encircled by auspicious golden worlds.

55. All the groups of Devas, Gandharvas, Uragas,Rak§asas
and splendid Apsaras-s, are seen on that lordly mountain.^

56. That Meru, the purifier of living beings, is encircled by
worlds. Four lands are established on its different sides.*

57. They are Bhadra^va (to the east), Bharata (in the
south) , Ketumala in the west, and the Kurus in the north.

1. ^aUarSjaift is emended as SaUaraJe as in A.

2. Verses 56-57 state in a nutshell the Catur-dvipl concept as follows : —

NORTH
(Uttara) Kuru
>»

West : Ketumala

Mt. Meru

Bhadriiva : East

Bharata

SOUTH

Early Buddhists show the same distribution though they substitute Purva-
Videha for BhadrSIva and Apara Godana (Pali — Gojmna) for Ketumala.
For a discussion of these names vide D.G. Sircar, GAM, I, pp. 19 ff and
CGEIL — Cosmograpl(y and Geograpfff in Early Indian Literature pp. 38-43.

242

Vdj^ Purdna

They (Kurus) are the resorts of those who perform pious deeds.

58. The pericarp of that lotus is spherical all round
extending to ninety-six thousand Yoj anas. The internal measure¬
ment is eighty-four thousand Yojanas.

59. Its filaments extend to three hundred thousand Yojanas
in all directions.

60. It has four petals to the four quarters, a hundred thousand
Yojanas in length and eighty thousand in width.

61 . Listen attentively to the description of what I had
called before the pericarp and know it briefly.

62. Atri^ thought it has a hundred angles or corners; sage
Bhrgu, one thousand. According to Savarni; it is octangular, and
a quadrangle according to Bhaguri.

63. Varsayani opines that it is four-sided; Galava thinks
it has the shape of a saucer; Gargya regards it as twisted braided
hair; while Krostaki conjectures it to be spherical.

64. Each of these sages knew only that side of this lordly
mountain which was near him. Only Brahma knows the entire
range.

65-66. Know that Meru, the most excellent of mountains,
is full of gems and jewels. It has various colours and lustres. It
is golden and refulgent like Aruna. It is very attractive. It has
a thousand knots and ridges, where water flows. It is like a lotus
with a thousand petals.

67-70. It is full of columns studded with gems and Jewels.
It has altars decorated with diverse jewels. Festoons of corals
and golden pieces adorn it. On festival occasions hundreds of
glorious heaven-dwellers moving about on aerial chariots,
illuminate all its sides with their lustre. The abodes for Devas
are laid in thousands of its beautiful ridges. The four-faced lord
of Devas, Brahma, the most excellent among those who know
Brahman and the leader of heaven-dwellers, occupies its upper
surface.®

1. Verses 62-63 show the confusion of pre-Va P. geographers about
Meru. The author of Va. P. is not much wiser or reliable here.

2. In order to justify the identiheatioa of Meru with heaven or Svarga
in vv. 94-96 below, we are told how the assqpibly halls of Gods are

34.71-80

243

71-72. The various quarters set up on the mountain contain
thousands of great Devas capable of bestowing desired fruits.
They have occupied the great regions there. Here is a glorious
assembly-hall of Brahma, resorted to by several Brahmanical
sages. It is known as Manovati in all the worlds.

73. The great aerial chariot of lord Isana, having the
brilliance of a thousand suns, is there proclaiming its own
glory.

74. Devas and sages (stay there) near Brahma. The mass
of splendour (god Brahma?) is glorified there. I shall describe
it to you now.

75. The glorious lord of riches, the thousand-eyed Indra,
stays here honoured by Devas and the celestial sages of great
Yogic prowess.

76. Here alone is the region oflord Indra, the great monarch,
the lord of the worlds. It is as refulgent as the sun. It is bowed
to by all Siddhas.

77. Here is the region of Indra endowed with the highest
prosperity of the world. It is brightened by the excellent
immortal Devas and is ever resorted to by them.

78-80. In the second inner ridge, in the intermediate point
between the east and the south, is the famous splendid assembly-

locattfd on the different ridges of Mcru. God Brahma, being the greatest of
gods, is on a higher plane with his assembly hall Manovati.

The direction-wise distribution of gods and their assemblies given in w.

75-92 is as follows :
Direction of the

J^ame of the presiding

Name of his

Ridge

god

Assembly Hall

I. East

Indra

—

11. South-East

Agni (Fire-god)

Tejovati

III. South (?)

Vaivasvata (Yama)

Susarhyama

IV. ?

Nairftya

Kr.;i;iahgana

V. West (?)

Varu^ia

SubhavaU

VI. North-West

Vayu

Gandhavati

VII. North?

The Moon

Mahodaya

VIII. ?

Is^a

Vibhavari in infra 50.90
Yaiovati

The list of the lords of directions as given here in Va, P. is different from
the traditional one. The list quoted from Amarakos'a (in Apte’s Sk. Diction¬
ary) substitutes Kubera for the Moon while Mbh V. 16.27 excludes Indra
and Agni and includes both Kubera and Soma.

244

V^u Purdifa

hall that shines like fire. It is very beautiful andlustrous, inlaid
with metals of diverse colours. The ground is paved with various
gems. It has several pillars made of gold and rising high. There
are many gem-studded platforms, secret and hidden excellent
apartments on either side. This famous spacious aerial chariot is
refulgent and fire-like.

81-82. That alone is the great assembly-hall of the Fire-
god. It is called Tejovati. The Fire-god Vibhavasu, the most
excellent (among Devas) and the mouth of all celestial deities,
endowed with thousands of leaping flames, is eulogised by
Devas and sages, who perform Homas too.

83-84. The Fire-god is the intermediary and a distinguished
deity of Brahmanas. Though he is indivisible, his splendour is
shared by all. He, the lord of splendour, assumes various forms.
His diversity both as the cause and effect is perceptible through
concentrated mind.

85. That Fire-god is respectfully bowed toby noble Siddhas,
blessed sages, knowers of the world and worldly affairs and those
who assimilate his prowess and exploits.

86. In the third inner ridge is a great assembly-hall of
Vaivasvata (god of death) . It is known as Susamyama.

87. In the fourth inner ridge is the great assembly-hall of
the intelligent lord Nairrtya of squint-eyes. The hall is named
K^nangana.

88. Similarly in the fifth inner ridge there is a great
assembly hall of Varuna, lord of waters and son of the sun. This
hall is named Subhavatl.

89. In the northern quarter beyond that, in the sixth inner
ridge, there is the great assembly-hall ofVayu. It excels all in
good qualities. It is called Gandhavati.

90. In the seventh inner ridge, there is the assembly-hall of
the Moon, lord of the stars. It has raised platforms and altars
of brilliant lapis lazuli. This hail is called Mahodaya.

91. So also in the eighth inner ridge there is a great
assembly-hall of liana. It is named Yaiovad. It has the lustre of
the molten gold.

92. These splendid assembly-halls are situated in the eight
quarters. They belong to the eight chief Devas, Indra and
others.

34.93—35.6

245

93. They are resorted to by the sages, Devas, Gandharvas,
Apsaras-s and serpents, who come for worship.

94-96. What is known and called by the synonyms of
heaven, viz. Nakapr§tha, Diva and Svarga, by those who know
the Vedas and their ancillaries is this. It is here where Devas
live. It is so said in the Vedas. One attains this Devaloka by
various observances, restraints, sacrifices or different sorts of
meritorious deeds. It is called Svarga also.

CHAPTER THIRTYFIVE
Jarhbu-dvipa [contd.)

Siita said :

1 . What is described as the root of the pericarps is seventy
thousand Yojanas beneath.

2. It is heard that a sphere of fortyeight thousand Yojanas
encompassed by the lord of mountains is what is called Merumula
(Root of Meru).

3. In all the quarters, there are boundary mountains, the
loftiest among thousands of mountains.

4-6. They are beautified by hedges, caves, rivers and rivulets.
They have many ridges like huge mansions shining with flowers.
Their sides are beautified by minerals. Their flanks are decorated
by clusters of flowers. Their peaks are golden brown. Many
streams flow over them. All these mountains are richly decorated
with gems. There are inimitable bowers with hundreds of birds
resorting to them. Lions, tigers, Sarabhas (a mythological eight¬
footed animal) , Camari deer and elephants live there. They
(boundary mountains) are bounded by mountain (ranges) of
various shapes and colours.

1. This is a continuation of the description of Mt. Meru. The author
is recording his hearsay information — social memory. Modem geographers
try to identify the mountains, rivers etc., in Fura^as, m.iny times without
success.

246

Vayu PurSiia

7. Each of the ten mountains is marked by^ the sun, lion
and the black deer. They have three streams (?) flowing in and
out.

8. To the east of Meru are the two mountains Jathara^ and
Devakuta which run north to south and stretch upto the Nila
and Nisadha mountains.

9. The Kailasa and the Himavat are to the south and
north. Extending to the east and the west, they enter the sea.

10. O excellent Brahmanas, now I shall tell you the
diameter of Meru, the mountain of gold.

11. Meru has four great ranges (legs) in all the four
quarters. Held by them, the earth with her seven continents
does not move.

12. Their extent is ten thousand Yojanas. They shine with
many gems and jewels of Devas, Yaksas and Gandharvas who
reside there. Many rivulets flow from their rocky declivity and
their beautiful caves.

1 3. The table-lands of diverse colours and features shine
with the clusters of flowers blooming around the slopes and
ridges, abounding in red arsenic mines and yellow orpiraent.

14. The caves all round shine in diverse colours with gems
and gold. The place aljouiids in vermilion, gold and minerals.

1 5. They are decorated in corals set in variegated shapes
and sizes of gold. There are abodes of Siddhas with hundreds of
joints (storeys?) which are beautiful and delightful. They are
dazzling all around with majestic palatial aerial chariots.

16. To the east is the Mandara,* to the west, theVipula and
to the north, the Supariva.

17. On thousands of their peaks, there are platforms of
diamonds and Lapis lazuli^ with trees of thousands of branches.
With firm roots, they are well-established.

1. Jathara and Devakuta are the Kuruk-Tagh and Altin Tagh (Nan>
shang — ^Tsing-ling) mountains of Sinkiang (AGP 99-100) .

2. The Pamirs if taken as Meru, Sup&rsva is located in Kirghistan.
Mandara is not the hill in the Banka sub-division of the Bhagalpur district
(Bihar) as given by De 124, but the Sarikol range (N. China) (AGP 101) ,
and Vipula is in Ketumala (see p. 248, note 2). The identification of
Mandara with Ptolemy’s Maiandros is doubtful.

35.18-31

247

18. They have thickly grown smooth dark leaves, with
large fruits and flowers. They cover the ground with shade.
They are very lofty.

1 9. Four great trees which are the land-marks of the conti¬
nent, have grown there. They are resorted to bySiddhas, Yak§as
and Gandharvas.

20. On the peak of mountain Mandara, there is a great
tree Keturdf (the king of banners) with hanging branches. There
is a Kandara tree also.

21 . It is splendid with excessive fragrant, full-blown flowers
as big as a pitcher, with filaments spread out. They bloom in all
seasons.

22. Wafted by the gentle wind, the fragrance fills up the
quarters to more than a thousand Yojanas around.

23-25. O Brahmanas, the continent Bhadrasva^ is well-
known as Varakelu. Here Visnu is directly worshipped by groups
of Siddhas. Formerly Hari (Indra) , the most excellent among
Devas, riding a white horse and accompanied by a group of
Rudras, travelled over the entire continent. O leaders of
Brahmanas, the continent is, therefore called Bhadrasva.

26. There is a Jambii tree (Rose Apple) on the top of the
southern mountain. It is resorted to by Devas. It ever blooms
and bears fruits. It shines with garlands of flowers.

27. Its roots and branches are very extensive. Its branches
are of pleasing colours. The tree is always bedecked with fresh
flowers, fruits and branches.

28. The sweet and soft fruits of huge size falling on the peak
of the mountain are nectar-like in taste.

29. From the table-land on the top of this excellent
mountain, flows the river Jariibu with currents of honey.

v30. Gold known as Jaihbunada, with the lustre of burning
fire, is formed here. It is the incomparable ornament of Devas
and the destroyer of sins.

31. Devas, Dmavas, Gandharvas, Yaksas, Raksasas and
Pannagas (serpents) drink the honey, the juice exuding from
the Jambu tree which is as sweet as nectar.

1 , Bhadrasva is the Tarim-Hwango-Ho basin or North China (AGP
64, 65. 73) .

248

V^u Purina

32. That eternal Jaihbu tree which is well^nown in the
world is the landmark in the southern continent.^ The continent
is called Jaihbudvipa after its name.

33. A great Asvattha tree grows on the peak of the great
western mountain Vipula.^

34. It has hanging garlands, and golden platforms set with
gems. Its trunk and branches are very lofty. It is the abode of
many living beings. It abounds in good qualities.

35. That tree is the landmark of the people of Ketumala.
It is embellished with auspicious fruits growing in all seasons.
They are of the size of big pots ]and very pleasing. The tree is
resorted to by Devas and Gandharvas.

36. How the continent came to be known as Ketumala, O
great Brahma^as, hear. I shall tell you the etymology of the
name.

37-38. After the churning of the milk ocean the Daityas
were defeated; on being pressed in the tumult of the battle,
when the trees shook, a garland wreathed by the thousand-eyed
lord Indra was put round the trunk of that Asvattha tree (as a
form of worship).

39. It still retains its excessive fragrance. It never fades.
It bestows all desires. That blessed garland is worshipped by
Siddhas and Caranas.

40. The garland, as it were a flag-staff bestowed by Indra,
shines in a divine way. Blown by the wind, it wafts pleasing
fragrance.

41. Symbolised with the two names (Ketu and Mala)
joined together, the continent is known as Ketumala.® It lies in
the western region. It is very extensive, well known here as well
as in the heaven*

1. It appears that certain climatic zones favourable for the growth of
some typical trees are regarded as ‘continents’. Thus Jambudvfpa has JambU
(Rose-apple) as its representative tree implying the climatic zone (and
other condition) conducive to its growth.

2. This is located in Ketumala. Ketumala is bounded on the south by
Ni^adha (Hindukush-Kunlun), in the north by Nila (Zarafshan — ^TienShan),
on the west by the (Caspian) Sea — the ‘Western Sea* of Puta^as, and on the
north by the Turan desert (AGP, 88) .

3. A popular etymology.

35.42—36.4

249

42. On the northern peak of the mountain Supar^va, a
great fig tree grows up with extensive branches. It covers an
area of many Yojanas.

43. It is resorted to by Siddhas and Caranas. From its
branches clusters of garlands of sweet fragrance hang loose. It
shines with them.

44. This tree is the landmark of the northern Kuru country.
It shines with fruits full of honey. The fruits resemble the coral
cup.

45. Seven mental sons of Brahma, the blessed younger
brothers of Sanatkumara, stay there. They are known as Kurus.

46. They attained (spiritual) knowledge in that region.
They are characterised by piety and good qualities. They are
of meritorious fame. This eternal, imperishai)le, great region has
been attained by them.

47. This continent has derived its name from those seven
great souls. The northern Kurus^ are famous here and in the
heaven for ever.

CHAPTER THIRTYSIX
( Geographical ) Arrangement of the World

Suta said :

1 shall explain in due order the adjuncts of the four leading
mountains. They are very charming at all times and seasons.

2. The place abounds in Sdrikas (the bird Twrdus Salica) , pea¬
cocks, inebriated Cakoras^ parrots, kingly bees and leopards all
round.

3-4. The spots are everywhere charming with the melodious
sounds of ihGjivarhjtvaka (Gakora) birds, the sounds of Hemakas (?),
the cooing notes of inebriated cuckoos and the bleating sounds

1. M. Ali identifies Uttara Kuru with Western Siberian Region includ¬
ing the basins of the river Irtysh, the Op and the Tobol (AGP. p. 85).

250 Vdj^u Purdna

of goats. There are the charming sounds of the *golden swans,
sparrows and other pleasing chirping sounds.

5. The forest regions appear to be singing with the sweet
humming sounds of the excessively lazy and intoxicated bees.
They are resorted to by Kinnaras in some places.

6. The trees, shaken by the gentle winds, rain flowers there.
They shine with their charming tender sprouts.

7. They are equipped with bunches and clusters of flowers
and copper-coloured tender sprouts swinging gently due to the
mild wind.

8. O excellent Brahmanas, hundreds of shining pebbles and
diverse minerals get mixed with the barks of trees and rinds of
fruits scattered splendidly.

9-10. There are four divine play-grounds. They are splen¬
did and charming. They arc resorted to by Devas, Danavas,
Gandharvas, Yaksas, Raksasas, Nagas, Siddhas and Apsaras-s.
Listen to their names.

11. On the eastern side is the forest named Caitraratha,
on the southern (mountain) , the forest Nandana, on the western
(mountain), the forest Vaibhraja and on the northern mountain,
the forest of Savitr (the Sun-god).

12. In these great forests (parks) charming adjuncts are
fitted in due order. Here birds chirp melodiously.

13. Extensive holy centres and great sanctifying gardens
are the residences of great Nagas and those are resorted to by
noble souls.

14. Sweet and pure waters arc auspicious and very pleasing.
They are drunk by Siddhas, Devas and Asuras.

15. There are four great lakes shining with lotuses and
lilies, with huge leaves, charming, fragrant and full-blown.
These are umbrella-like in appearance and size. I shall mention
their names.

16. On the east is the lake Arunoda in the south is the

1 . The lake Arunoda is the Kara Kul which lies on the north-eastern
comer (here called ‘The East’) of the Pamirs (Meru) near the source of
Kizil-Su or the Sita river (AGP. 101 ). The Manasa is well-known. Sitoda
is Victoria (in Pamirs) and Mahabhadra is Son Kul (AGP. 201).

36.17-30

251

Alanasa lake; on the west is the Sitoda and on the north,
Mahabhadra.

1 7. The mountains to the cast of Ariinoda are being narrated
by me in detail. Please hear.

1 8-20. On the east of Mandara are the mountains Sitanta,^
Kumufija, the excellent mountain Suvira, Vikahka, Manisila,
Vr§abha the best of mountains, Mahanila, Rucaka, Sabindu
Mandara, Venuman, Sumedha, Nisadha, Deva-$aila and
others. They are the abodes of Siddhas.

21. Understand that these great mountains lie on the south
side of the Manasa lake. Listen to their names as narrated by
me.

22-25. The excellent mountains Trisikhara, Sisira, Kalihga,
Patahga, Rucaka, Sanuraan, Tamrabha, Visakha, Svetodara,
Samula, Visadhara, mount Ratnadhara, Ekasfhga, Mahamula,
Gajasaila, Pisacaka, Paflcasaila, Kailasa and the excellent
mountain Himavat lie on the southern side of Meru of divine
splendour. These are excellent mountains of godly nature.

26. O excellent Brahmanas, I shall mention in due order,
those excellent great mountains which lie on the western sideof
lake Sitoda.

27-29. Suvaksas,^ Sikhisaila, Kala, Vaidurya, Kapila,
Pihgala, Rudra, Surasa, Mahacala, Kumuda, Madhuman,
Anjanimukuta, Krsna, Pandara, Sahasrasikhara, P^iyatra and
Trisrhga. These are the leading mountains in the western region.

30. I shall name in due order, as before, the mountains
on the north of the glorious lake Mahabhadra.^

1 . The Kashghar range, the last longitudinal range of the Pamir region.
It is a climatic barrier separating the cold plateau on its west. Hence its
name l^itanta. Kumufija is an offshoot of the Tien Shan. Mt. Vikahka
(Kungur) , Maijisila .(Mustagh range) — tlicse mountains are associated in
a way to the river SitS (Kizil-Su) .

2. In this list, Tris'fhga is a cluster of three peaks, viz. Vashan Tagh, Khan
Thag and Chimtatga, all within a radius a radius of three miles. Ahjani
corresponds to the spurs of the Hissar range. (AGP. 93) .

3. Out of the list of mauntains, north of the lake Mahabhadta (lake
SonKul) the following mountains are identifiable: Vf-sabha, Satain’iga
etc. (Ghatkal Range), Nila (Tien-Shan). Naga (Saila) is the Farghana

252

Vdjfu PuT&ta

31-32. Sankukuta, Mahasaila, Vr?abha, Hamsa, Naga,
Kapila, Indralaila, Sanum^, Nila, Kanakasriiga, iSatasrnga,
Puspaka, Meghasaila, the excellent mountain Viraja and the
leading mount Jarudhi. These are the mountains on the north.

33. Understand the valleys and canyons and lakes in the
inter-spaces of these chief mountains.

CHAPTER THIRTYSEVEN
Arrangement of the World {Valleys and LakesY

Sfita said :

1. The valleys between Sitanta and Kumunja^ ranges
are noisy with birds and resorted to by innumerable creatures.

2. They are three hundred Yojanas in length and one
hundred Yojanas in breadth. There is an excellent lake with
sweet and pure water.

3. The lake extends over the full length of the valley which

(i.c. former Kugart) range. Most of the mountains mentioned arc thus
traceable (vide GAP, p, 79-80). Jarudhi (Mt. Ula Tau) is the last mountain
in this series of ranges.

1 . This chapter describes three important oases on the margin of the
Tarim basin where the rivers Kizil-su (Sita), Yarkanda and Aksu enter the
sandy belt of the basin. The valley described in vv 1-15 is the Kashgar oasis,
the one described in vv 16-22 is the Yarkand oasis and the last ‘Palm
forest’ in vv 23-25 is in and about the Aksu. 'Hie poetic description of
these oases associating them with gods, goddesses and sages is no exaggera¬
tion as the cities of Kashgar, Yarkand, Ak^u (and Khotan) have been
praised by ancient and mediaeval travellers] for their affluence, beauty and
administration. Remarks M Ali, “It is no wonder that the Puranics
honoured these ‘Paradises* (advanced beautiful oases in the midst of deserts)
by associating them with goddess Lak^mi, god K&jyapa and Lord Indra to
keep fresh in their memories the beauties of the land which was under their
influence for a long time” ( AGP p. 104) .

2. The Kashgar oasis located between Mt. Sit^ta (Kashghar range)
and Kumutija (an offshoot of Mt. Tien-shan).

37.4-17

253

is embellished with white lotuses of sweet fragrance and great
1 ed lotuses of hundreds and thousands of petals.

4. Great and unapproachable snakes of huge bodies are
found there. The auspicious water is used by Devas, Danavas
and Gandharvas.

5. The sacred lake called Srisaras is famous here and in
heaven. It is filled with clear water. It is a worthy refuge for all
embodied beings.

6. In the middle of the vast expanse of lotuses there is a
lotus which has a crore petals spread on all sides. It has the
lustre of the midday sun.

7. It is always open and full blown. It never withers. It is
tremulous and circular. It has many charming filaments. It is
resonant with the buzzing sound of inebriated bees.

8. The goddess Lak^mi herself always abides in that lotus.
Undoubtedly, the lotus is the abode of Laksmi in an embodied
form.

9. On the eastern side of the lake resorted to by Siddhas,
there is a charming Bilva forest which is full of flowers, and
fruits.

10-12. It is a hundred Yojanas in breadth and three hun¬
dred Yojanas in length. It is full of thousands of large trees
with big trunks and extensive branches and tops half a Yojan
in height. The ground is littered with sweet smelling fruits as
sweet as nectar, as huge as war-drums, some golden, some green,
some pale, some white in colour, all falling down and shatter¬
ing themselves.

1 3. It is known as Srivana. It is resorted to by Kinnaras,
Yak$as and Mahanagas (big serpents).

14. It is resorted to by Siddhas who subsist on Bilva fruits.
Various groups of living beings (or goblins — BMtas) always
reside in it.

15. The goddess Laksmi herself dwells there perpetually.
She is worshipped by (groups of) Siddhats.

16-17. In the midst of the leading mountain Vikahka and
Mai;ii£aila, there is an extensive Gampaka forest,^ one hundred

1, This fiampalta forcst is located between Vikahka (Kungur) and
Ma^iiaila. It corresponds to the Yarkand oasis.

254

VdyuPwdxyi

Yojanas wide and two hundred Yojanas long. It is resorted to
by Siddhas and Garanas surrounded by rich and glorious crop
of flowers. It appears to be glowing as if it were on fire.

18. That forest appears to be yellow with trees with huge
trunks and branches blooming with flowers and tops spread
about half a Kroi^a upwards.

19-20. The flowers measure two Hastas (cubits) in girth
and three Hastas in length. Their pale yellow filaments contain
pollen powder resembling red arsenic. They are always in bloom
and sweet smelling. The forest shines with these flowers. It is
resonant with the humming of inebriated bees.

21. It is resorted to by Danavas, Devas, Gandharvas,
Yak§as, R^^sas, Kinnaras, Apsaras-s and big serpents.

22-23. Here is also the hermitage of the holy LordKa^yapa
Prajapati, where Siddhas and Sadhyas are found in large num¬
bers and is (as if) decorated with the sound of Vedic recita¬
tions. In the midst of the mountains Mahanlla and Kumuflja,^
on the banks of the great river Sukha, resorted to by Siddhas,
there is a charming palm forest fifty Yojanas in length and
thirty Yojanas in width, with the top reaching a height of half
KroSa.

24. The Kumuda and Afijana trees have great roots and
are very strong. They cluster together without any interstices
between them. They are firm, great and circular in shape.
Their smell and juice are sweet. This forest is inhabited by
Siddhas.

25. It is the abode of the auspicious (type of elephants
called Bhadra) Airavata, the Lord of elephants of the great
Indra. It is well known in all the worlds.

26-27. To the north of the mountain Venuman and
Sumedha’^, there is a big stretch of Durva grass, a thousand
Yojanas long and a hundred Yojanas wide, devoid of trees,
hedges, creepers, winding plants and all kinds of animals.

1. This is the Ak^u oasis located at the foot of the Tien-shan. The
ancient city of Ak^u (and Khotan) has been described highly by ancient and
mediaeval travellers.

2. Identified with the Taklamakan desert, the core of the Tarim basin—
the Dead Heart of Asia( AGP 104).

37.28—38.7

255

28-29. Similarly, north of the mountains Nisadha and
Deva, there is a big rocky piece of land, a thousand Yojanas
long and a hundred Yojanas wide. The ground is devoid of
trees and creepers altliough it is moistened with ankle deep
water.i

30. Thus, in due order, O leading Brahmanas, are des¬
cribed the valleys between the mountains. They are to the east
of Meru and are of various shapes and sizes.

CHAPTER THIRTYEIGHT
Valleys between Mountains

Suta said :

1 . I shall now describe the valleys of the southern quarter,
frequented by the Siddhas. Listen to them in due order.

2-3. In the midst of the leading mountain Sisira and
Patahga, there is the charming forest of Udumbara.® Its ground
is gloriously smooth and polished. The creepers there embrace
(twine round) the trees. It shines with huge trees with lofty
tops. It is resorted to by the flocks of birds.

4. The glittering forest sliines with ripe fruits as big as
great pitchers. They are ripe, coral-coloured, charming and full
of honey.

5. Siddhas, Yak^s, Gandharvas, Kinnaras, Serpents and
jolly VidyMharas subsist themselves perpetually on them.

6. There, the rivers contain ample water, clear and sweet.
There are lakes all round with tasty pure water.

7. There is a charming hermitage of the holy lord Kar-
dama Prajapati, where Devas live. All around, it is surrounded

1. M. Ali locates this region to the outer slopes ofMt. Kunlun and the
subjacent range, the Altin Tagh. The region is on the southern border of
the Tarim basin.

2. Sisiia and Patahga — mountains to the south of the Manasa Lake —
CGEIL p. 43.

256 Vayu PmSrfa

byforestsofvariegatedcolours.lt is circular extending to a
hundred Yojanas.

8-11. Between the mountains Tamravarna and Patanga,
there is a highly sacred lake, a hundred Yojanas wide and two
hundred Yojanas long. It is beautihed with white lotuses as
refulgent as the midday sun and full-blown red big lotuses with
thousand petals. The water therein shines with sweet-smelling,
blooming, red and blue lilies with the honey bees resting within.
The lake is resorted to by Devas, Danavas and great serpents. It
is decorated with clusters of blue lotus flowers.

12. There is a country within, a hundred Yojanas long and
thirty Yojanas wide. It is embellished with red minerals.

13-15. There is a flourishing city with beautiful ramparts
and high archways. It is teeming with men and women. The
houses have turrets with stable sloping roofs studded diversely
andseparately with jewels. The grounds are paved with gem-
slabs of various colours. There are bed-coverings smooth and
variegated. There arc rows of mansions excellent and lofty. Such
a beautiful city of Vidyadharas splendidly shines there.

16. The famous lord of Vidyadharas, Puloman, is there.
His dress and features are variegated. He wears garlands. His
lustre resembles the splendour of Lord Indra.

17. He is the emperor of thousands of resplendent Vidya¬
dharas having the splendour comparable to the sun, wearing
variegated dresses.

18-19. Between the great mountain Viiakha and Patanga,
on the eastern bank of the lake Tamravarna is the famousmango
grove. It is hit by the five arrows of the Cupid. The trees have
splendid boughs. They shine in various colours, bearing fruits in
all seasons. The grove is flourishing and prosperous.

20. The fruits are golden in colour and very tasty. They are
sweet-smelling and of the size of big pitchers. They spread their
branches on all sides thickly.

21. Gandharvas, Kinnaras, Yaksas, Nagas and Vidyadharas
drink the sweet ambrosial juice of the mango fruits.

22. The exhilarations of those who drink the mango juice

merrily and are thus delighted and nourished, are heard in the
great forest. «,

38.23-37

257

23-24. O Brahmanas, between the lordly mountain Sumula
and Vasudhara, there is a Bilvasthali, fifty Yojanas long and
thirty Yojanas wide. It is a level land .sweet-smelling and flouri¬
shing. It is lovely due to the presence of birds. It is pure. The
trees bear fruits which are hanging very low.

25. The soil on the ground is wet and damp with the shat¬
tering and shattered sweet Bilva fruits resembling coral (in
colour) and comparatively large.

26. Yaksas, Gandharvas, Kinnaras, Siddhas and Nagas
mostly eating only the Bilva fruits, live in that natural region.

27-28. In between Vasudhara and Ratnadhara is the
beautiful fragrant forest of Kiihiuka {Bidea frondosa) a hundred
Yojanas long and thirty Yojanas wide, where the trees always
bloom. With the rich growth of flowers, it seems to be blazing
all round.

29. By its divine fragrance the whole region is sweetened
upto a hundred Yojanas in the forests all round.

30. That beautiful forest of KirhSuka trees is resorted to by
Siddhas, Caranas and Apsaras-s. It is bedecked with various
water-sheds.

31. There is a great brilliant abode of lord Aditya there.
Every month Prajapati Surya descends there.

32. There, multitudes of Siddhas bow to the thousand-rayed
excellent lord Sun who is honoured by all the worlds and who
is the creator of Time.

33-34. In betw'cen the mountains of Paheakuta and Kailasa
is an impassable land, a hundred Yojanas long and thirty-six
Yojanas wide. Small animals cannot live there. It is as white as
a swan all round. No animal can cross it. It is awe-inspiring.

35. Thus the valleys in the southern tract have been enu¬
merated in due order, wholly. They are resorted to by the
groups of Siddhas.

36. O excellent Brahmanas 1 Now listen to the description
of the valleys which are located on the west.

37. In the central part between Suvaksa and i^ikhisaila
mountains, is a rocky and stony stretch of land extending to one
hundred Yojanas on all sides

1. Verses 37-44: This is the Kulyab region in Tajikistan (USSR). Near

258

Vayu Purdt^a

38. It is alway hot. People are afraid of touching that sur¬
face. It produces horripilation. It is inaccessible to creatures. It
is terrible even to gods.

39. In the central part of that rocky surface, the zone of
which is thirty Yoj anas, there is a terrible abode of the Fire-god
where thousands of flames are thrown out.

40. There the Fire-god is always burning without any fuel.
He blazes there perpetually.

41. Samvartaka (the fire that ultimately destroys the
world) blazes there eternally. As tutelary deity it receives its
share in the sacrifice.

42. Between the two great mountains there is an auspicious
pond ofDevas (Deva-vapP?) . There is a tract (of land) often
Yojanas known as Matulihga.

43. That great region is wholly splendid with ripe fruits of
golden lustre and juice sweet as honey.

44. The holy hermitage of Brhaspati is there. It is resorted
to by saints. It gives pleasure and fulfils desires.

45. There is the valley between two great mountains
Kumudaand Anjana. It is called Kesara^ and it covers several
Yojanas and is abounding in Bakula trees.

46-47. The forest shines with spotted and brindled flowers
blooming in (wery season. These flowers are two Hastas ( cubits)
in length and three Hastas in girth. They have the colours of

Kulyab two mountains Devapi (Hoja Sartis) and Gaya are the biggest salt
cupolas and as such have sub-terranean gas. “Scientific investigation has
shown that the Kulyab district is one of the biggest gas bearing districts in
Tajikistan”, .States P. Luknitsky in Soviet Tajikistan, p. 209. The As'raina of
Brhaspati is |jrobably modern Kulyab — AGP 93-95.

Tlie subterranean gas explains the phenomenon in vv. 38-41 attributed
to Saihvartaka fire by tlie Pura^a writer.

1. The text Devd vdpi is obscure. Deva-vdpl which also suits the metre and
meaning, is a conjectural emendation.

2. Verses 45-48: Tliis valley between mountaiius Kumudaand Anjana
(i.e. modern Rangan Tau Range and the southern longitudinal spurs of
the Hissar Range) was famous for the production of saffron {Kesara). In tlie
Middle Ages the two areas — Shuman (mod. Dushambe) and Veshagird
(mod. Foyzabad on the Illaq) in this valley were famous for production of
saffron. M. Ali suggests that the Vis^u temple (in v. 48) is the Anzob peak
of the Hissar Range — AGP 95.

38.48-61

259

lunar rays. They are full-blown. They are resonant with the
humming sounds of inebriated bees. They are charming and
fragrant with honey, ghee and pollen-powder.

48. The great resplendent temple of Visnu, the leader of
the Devas, is there. It is well-known in three worlds and res¬
pected by all.

49-50. In the middle of the excellent mountains Krsna and

• • •

Pandura, there is a single tract of smooth rocky land ninety Yoja-
nas in length and thirty Yojanas in width.' It is devoid of trees
and creepers. There walking is easy and pleasurable because the
surface is nowhere uneven.

51. In the middle there is a charming grove of land-lotuses.
It is decorated with full-blown lotuses of thousand petals of the
size of huge umbrellas.

52-54. That extensive grove of land-lotuses is frequented by
Yaksas, Gandharvas, and resorted to by Siddhas and Caranas.
Hovering round these flowers, the inebriated honey bees hum
and buzz. Kinnaras with voices of sweet and choked throats
sing the glory of the flowers. There are white lotuses of charm¬
ing appearance, fragrant hand red-petal led lilies and full blown
flowers with blue petals.

55-57. In the midst of that lotus-grove, there is aNyagrodha
tree extending over an area of five Yojanas. It has stout trunk and
various steps of ascent (several branches). There, the glorious
moon-lustred lord Visnu is worshipped by Yaksas, Gandharvas
and Vidyadharas. The lord has a thousand faces. He is the
destroyer of the enemies of Devas. He wears blue clothes. His face
resembles the full moon. He wears the garland of lotuses. He is
blessed and ever victorious.

58. In that abode the immortal Visnu himself is worshipp¬
ed by Siddhas and Caranas with different lotuses as presents.

59. That place is known in all the world as the home of
Ananta {Ananta-Sadas) . It is brightened with garlands of lotuses
and other flowers suspended there-in.

60-61. In the central part of Sahasra-sikhara and Kumuda^

1. Verses 49-59 describes the basin of the lower Surkhan. Thcilnawte-S'arfaj
(the home of Ananta) in v..59 is somewhere near modern Terme* (AGP 95) .

2. This peak is the snowcovered peak Bazzengi (1G456 feet) at the
meeting place of the Hissar and Zarafshan ranges (Kumuda and Sahasra-
Sikhara) — AGP 96.

260

Vdjru Purapa

there is a peak, an arrow’s range high, fifty Yojanas long and
thirty Yojanas wide. Tt is resorted to by various birds. It
abounds in tall trees all round, dripping with honey and bearing
fruits as big as an elephant. They are sweet-smelling and most
delicious.

62. The highly meritorious and well-known hermitage of
Sukra of holy rites is there. It is resplendent and resorted to by
multitudes of sages and gods.

63. Between mountains iSaiikukuta and Vrsabha, there is a
beautiful region of Parusaka (Grewia Asiatica ?) which extends
to many Yojanas.

64. The ground is moistened with the fruits ofParusas
fallen from their stalks. They are as big as Bilvas. They are
auspicious, sweet and fragrant.

65. Kiimaras, serpents and Saints live in that region. They
are elated by the juice of Parusaka. The Caranas thereof are
highly honoured.

66-67. In the middle of Kapinjala and Naga moun¬
tains, there is a beautiful region two hundred Yojanas long and
a hundred Yojanas wide. It is decorated with various forests and
endowed with various flowers and fruits. It is resorted to by
Kinnaras andUragas (serpents).

68-70. There are charming groves of grapes, Naga-leaves,
Kharjuras, blue A^oka groves, tasty pomegranates, Aksotaka
(walnuts), Atasi (linseed), Tilaka, gingelly seeds and plantain
groves. There are small plots of tasty Badarl fruits. They are
auspicious regions brightened by rivers full of tasty, cool water.

71. The ground between the mountains Puspaka and
Mahamcgha is a hundred Yojanas long and sixty Yojanas wide.

72- That is a level land like the palm of the hand, firm,
thick and white. It is devoid of trees, hedges, creepers and
grass.

73. It is devoid of animals too. It is a forest region, terrible
and horripilating.

74. There are great lakes, great trees, great forests all
round.

75. This region of lakes and forests is the abode of
Prajapati. There is no end to the number of tninor lakes there.

38.76—39.10

261

76. The lakes, chasms, forests and regions are of various
sizes — ten, twelve, seven, eight, twenty or thirty Yqjanas.

77. Some of them are dark and terrible. The caves of the
mountains are never touched by the rays of the sun. They are
always cold and inaccessible.

78. O Excellent Brahraanas, there are lakes with hot water
within the mountains, hundreds and thousands in number.

CHAPTER THIRTYNINE
Abodes of Devas

Suta said :

1. Henceforth I shall tell you about llie excellent abodes
of Devas situated on different mountains.

2-10. The forest of sport of Mahendra is on the great
mountain Sitanta. The forest is endowed with all desirable
qualities. The mountain contains many belly-like caves, which
arc the abodes (of Devas). The mountain is very extensive with
hundreds of variegated minerals and jewel mines. It is the
abode of animals of good qualities. Its ridges and .slopes are
laden with flowers where the bees hum and buzz. It is decorated
with the assemblage of gold pieces veriegated with valuable
jewels. The slopes hum with the buzzing sound of bees. There
are corals mixed with gold. The ridges arc covered with flowers
where the bees hum. There are hanging creepers of various
colours. Hundreds of minerals are spread over the peaks and
precipices. Gems of different colours along with flowers decorate
the mountain. There are fountains and springs of pure and tasty
water. It is embellished with many hedges abounding in flowers.
It is beautifled with streamlets wherein flowery rafts float. The
inner crevasses of the mountain are frequented by Kinnaras.
There are many caves and cavities frequented by Yak§as and
Gandharvas. Some of them are comfortably resorted to and
some are dense and impassable. Many animals frequent it. Good
potable water is abundant. The mountain is embellished with
trees bearing various fruits and flowers.

262

ViSjyu Purdna

11. The great Parijata forest of the king of Devas is also
there. It is well — known in the three worlds and* is praised in
song as can be ascertained from reports.

12. By means of the excessively fragrant and charming
flowers blazing like the midday sun, the excellent mountain is
illuminated as it were all around.

13. The wind blowing from that forest wafts the fragrance
of Parijata flowers full hundred Yojanas.

14-15. The tanks therein are adorned with blue lotuses
resembling lapis lazuli with golden and diamond-like filaments,
possessed of fragrance and resonant with the buzzing of bees.
There are full-blown, hundred-petalled, charming, large-leafed
red lotuses also.

16. Thousands of fishes shine within the waters with un¬
winking eyes and decorated with golden gems.

17. With tortoises richly embellished with gold and occu¬
pying many positions, the water gets splashed all round and
shines well.

18-19. That beautiful forest of the intelligent thousand-eyed
Indra is beautified by birds of different colours and of gem-
like hairs emerging out of their bodies. The birds have gemset
beaks decorated with flowers of good colours ; They are always
elated while they fly all around chirpingsweet attractive sounds.

20. Hence that forest of sport has become a resort of
perpetual pleasure, by the sounds of the elated bees and the
chirpings of the birds.

21-22. The forest is full of monkeys of variegated colour
and gem-like hairs. It abounds in the animals of various types,
colours and shapes. The mountains have glorious golden sides
set with gems and pearls. Their peaks too are set in gems.

23. The tender creepers and the Parijata trees, when
gently shaken by the mild wind, make a shower of flowers.

24. O Brahmanas, when gemset couches and seats are laid
all round the playing grounds, the forest looks very splendid.
There the sun is neither hot nor cold. He is of equable nature.
The climate is always temperate.

25. The wind blowing in the months of spring is rendered
fragrant by various flowers and produces excessive elation. It

39.26-40

263

dispels fatigue caused by exertion and gives pleasure by its
mere contact.

26-27. In that splendid forest of Indra Devas, Danavas,
Pannagas, Yaksas, Raksasas, Guhyakas, Gandliarvas of un¬
measured splendour, Vidyadharas, Siddlias and Kinnaras are
joyous. Groups of Apsaras-s too are engaged in sports.

28. On the eastern side of that royal mountain is the
lordly mountain of Kumuilja with many streams and caves.

29. On the summit abounding in variegated minerals,
there are eight big cities of noblc-souled lldnavas.

30. The abode of Raksasas crowded with men and women
is situated on the mountain Vajraka with many peaks and caves.

31. These terrible Rak.sasas known as Nilakac can assume
forms as they please. They are endowed with great strength
and exploit. They live there for ever.

32. On the great mountain MahanTla, there are fifteen
famous cities of the hor.so-faced Kinnaras.

33. Devasena, strong as Indra, is a powerful ruler. There
the fifteen Kirmara kings arc very haughty.

34. Tlte great mountain is decorated with the enclosed
settlements which have golden flanks mostly anti which possess
people of difl'ercut races.

35. Hundreds of great Uragas (.serpents) live there under
the control of Garudas. They are terrible, fiery and inacce^isible
and of venomous sight.

36. In the great mountain Sunaga, there are thousands of
abodes of Daityas. These consist of mansions and palaces with
huge ramparts and archways.

37. On the great mountain Venumanta, there are three
cities of Vidyadharas, fifty Yojanas long and thirty Yojanas in
breadth.

38. The rulers of the Vidy Oharas, there, as valorous as
Indra, are Uluka, Romasa and Mahanetra.

39-40. On the top of the great peak Vaikanka with caves
and rivulets within, there lives Sugriva, the fierce and power¬
ful, the unthwartablc enemy of serpents and the son of Garu^a
with the great speed of the wind. This peak is of variegated
colours due to jewels and minerals.

264

V&yu Purdna

41 . The whole of that mountain is teeming with birds which
destroy serpents. TJicy are of huge size, valorous and powerful.

42. Siva, the Lord of Yogins and Bhutas, whose emblem is
the Bull, lives on the mountain Karahja.

43. All round the ridges and slopes are scattered the Bhutas,
the unassailable Pramathas, with diverse dresses and features.

44. I’hey say that the eight illustrious abodes of the eight
Vasus, the noble souls of unmeasured power, are situated on the
mountain Vasudhara.

45. The seven holy hermitages of the seven sages and the
abodes of the Siddhas are on the mountain Ratnadhatu.

46. The abode of the four-faced lord, the great Prajapati
(Brahma) is on the excellent momitain Hemasrhga. It is rever¬
ed by all living beings.

47. On mountain Gajasaila, holy lord Rudras rejoice for
ever along with (the groups of) Bhutas. They are respected by
all living beings.

48-49. The constructed abodes of Adityas, Vasus and Rudras
of unlimited splendour are on the great mountain Sumegha
which resembles a cloud and is richly endowed with minerals.
The mountain is beautified with many caves, bunds and hedges.
The charming mansions of the Asvin gods too are there.

50. The abodes ofDevas have been established by Siddhas
on the excellent mountain. Yaksas, Gandharvas and Kinnaras,
arc engaged in worship there for ever.

51. On the excellent mountain Hemakaksa is the prosperous
Gandharva city Asitya as refulgent as the celestial Amaravati.
1 1 has great ramparts and archways.

52. The Siddhas are known as Apat tanas (city-less) . Gand¬
harvas are of fighting nature. Their ruler is Kapihjala, the king
of kings.

53. The abodes of Raksasas arc on Anala. Danavas live on
Pancakuta. They are inimical to Devas. They are powerful and
valorous.

54. On the iSatasrhga mountain are the hundred cities of
Yaksas of unmeasured valour. The excellent city of Tak?aka, son
of Kadru, is on the Tamrabha mountain.

55. The great mansion of Guha, fond oPresiding in a cave

39.56—40.2

263

is on the excellent mountain Visakha, auspicious with various
bunds and caves.

56. There is the city of noble Sunabha, son of Garuc^a on
the mountain Svetodara, embellished with great mansions.

57. There is a mansion embellished with palaces on the
excellent mountain Pisacaka. That is the great abode of Kubera,
frequented by Yaksas and Gandharvas.

58. Lord Hari is revered by all living beings on Harikuta.
Py the influence of the lord, this mountain shines with great
refulgence.

59. The abodes of Kinnaras are on the mountain Kumuda.
The Nagas (and their tribe) live on the Anjana mountain. The
cities of Ciandharvas, with many mansions, are on the mountain
Kr§na.

60. On the beautifully peaked Pandura, with ramparts and
archways the city of Vidyadharas is situated. It has a series of
big houses.

61. On the mountain Sahasra-sikhara, there arc thousand
cities of Daityas of fierce activities, wearing gold necklaces.

62. There are residences of Pannagas (serpents) on the
Mukiita mountain and multitudes of sages always live happily
on Puspaka mount.

63. On the excellent mountain Supak^a, there are four
mansions of Vaivasvata (Yama) , Soma, Vayu and the king of
serpents.

64. In their respective places, their respective gods are
highly worshipped by Gandharvas, Kinnaras, Yaksas, Nagas
(serpents) and excellent Vidyadharas and Siddhas.

CHAPTER FORTY
Boundary and the Limits of Mount Devakufa

Suta said :

1-2. Know that the place of birth of the intelligent
Suparna (Garu^a), son of Vinata, extends to a hundred Yojanas

266

Veryu Purdna

all round. It is embellished with a great mansion cm the exten¬
sive peak of the excellent boundary-mountain Devakuta.

3. (It is resorted to) by many multitudes of swift, valorous
big birds. They are of perfect vigour, enemies and suppressors
of serpents.

4. There is the first mansion of the noble king of birds who
has the velocity of the wind and residence in Salmali Dvipa.

5-7. On the seven southern peaks of its charming hill,
there are seven cities of Gandharvas where men and women
live. They are forty Yojanas in length and thirty Yojanas in
breadth. I'hc golden ramparts and archways rise up. They are
built by Devas and beautified with a series of great mansions.
They resemble clouds at dusk. The peaks are of variegated
shapes and colours. They arc prosperous.

8. There arc very powerful and valorous Agneya Gan¬
dharvas. They are the brilliant followers of Kubera, These are
their excellent mansions.

9-10. On the northern peaks of the lofty mountain Bhu-
vana, there is a city teeming with serpents. It is full of man¬
sions and palaces and is beautified with gardens and parks. It
has great ramparts and archways. The interior of the parks is
rendered pleasant by the sound of hundreds of musical instru¬
ments.

11. Know that there is on the mount Devakuta the city of
Saimhikeyas, the enemies of gods. It is unassailable by enemies.
Its outer wall measures thirty Yojanas. It is frequented by
Siddhas and divine sages.

12-15. O Brahmana, there on the charming ridge of Deva¬
kuta is founded the invincible and inaccessible city of the demons
known as Kalakeyas. It looks like a cluster of clouds. It is well-
known as Sunasa. It is on the nexf boundary mountain. It has
a series of great mansions of different colours. It is decorated in
various ways with gold and precious stones. Its streets are broad.
It is full of joy, auspiciousness and teeming with men and wo¬
men. Its ramparts and archways are very high. The city is
hundred Yojanas in length and sixty Yojanas in breadth.

16-17. On the southern peak of the same mountain, there
is the jolly big city of Autkaca Raksasas. They are joyful, well-
nourished, proud and can assume any form s(t will. The city is

40.18—41.1

267

sixty-two Yojanas in length and twenty Yojanas in breadth. Its
ramparts and archways are made of gold.

18-20. On the central peak of the mountain Devakuta,
there is the famous resplendent temple (abode) of the noblc-
souled, three-eyed god Mahadcva, known in all the worlds as
Bhutavata. It is the resort of various groups oi JihuUzs (goblins) .
It is built of smooth and splendid piece-: of gold and precious
stones. There are trees of hundreds and thousands of branches
with many off-shoots and overgrowth’?. The leaves are very
smooth and splendid. There is a perpetual thick shade. The
trees have their roots deep into the earth bearing vast
trunks. The place is a circular zone extending to ten Yojanas.

21-24. The city is fullof Bhutas (people) fierce, valorous,
and with terrible faces like those of boars, elephants, lions,
bears, mules, vultures, owls, rams, goals and camels. They are
hideous and stout with long hairs, both on the heads and
bodies. They have various complexions and features. They con¬
gregate into groups and worship the lord of Bhutas (Siva) by
\T\Ry 'mg Jliaijhaui, Papihn^ Dindima, Gomukha and

conclxes.

2j-26. With the jingling sounds of instruments and high
pitched vocal music, the leading Ganas arc hectically engaged
in worship. The Pramathas, the enemy of the Tripuras too, are
engaged in sports. Here lord Siva, the benefactor of the worlds
is worshipped by Siddhas, Devas, sages, Gandliarvas, Yaksas
and Nagas.

CHAPTER FORTYONE
Description of ICaildsa^

Suta said :

1 . Kailasa is the abode of the devotees of the lord who
are of meritorious souls. It has isolated, charming summits. It
is full of vegetation. It has the lustre of the conch.

1. This is a poetic description of the peak near Lake Manasa and not of
the trans-Himalayan Kailasa range. The climatic conditions of those days
seem favourable for vegetation and human habitation.

268

Fqyu PurSna

2-4. In the central ridge, as beautiful as Kunda flower,
there is the invincible city of the noble-souletf Kubera,^ the
presiding deity of wealth. It is a hundred Yojanas in length and
fifty Yojanas in breadth. It is beautified with a series of big
mansions, set in diverse ways in gold and silver. It is very
extensive, affluent and joyful.

5. There is a charming assembly-hall in the centre, embe¬
llished with variegated pieces of gold. It is known as Vipuld be¬
cause it abounds in archways and pillars.

6. The aerial chariot Puspaka, decorated in jewels, is there.
It is very charming and endowed with all desirable qualities.

7. As quick as the mind, it can reach any desired goal. It
is decorated with clusters of gold pieces. It is the vehicle of
Kubera, king of Yak§as.

8. Lord Kubera the companion of Mahadeva lives there.
He is the king of Yaksas revered and honoured by all living
beings.

9. Kubera, excellent among Devas. lives there along with
Apsaras-s, Yak§as, Gandharvas, Siddhas and Caranas.

10-11. Here the Lord of Wealth has eight treasures;®*
Padma, Mahapadma, Makara, Kacchapa, Kumuda, 8ahkha,
Nila and Nandana. These being inexhaustible, divine great
Treasures hoarding jewels are kept in the assembly-hall.

12. Similarly this mount Kailasa is the abode of Indra,
Agni, Yama, Devas and Apsaras-s where Kubera, the Lord of
Yaksas, is the ruler.

13. The attendants of Devas first pay their respects to
the king of Yaksas and then proceed to their respective lords.

14-17. I'he great and charming water-reservoir ^Manda-
kini’® is there. It has abundance of water. Its embankment has
steps plated with gold and studded with gems. There are

1 . This city is Alaka immortalised by Kalidasa in the MeghadiUa. The
city was either on or near the Kailasa peak.

2. This list agrees with that in Mt. Parana (SKD. 982 b). But normally
nine treasures of Kubera arc enumerated (MW 548 C) . Kheerva from the
list in MW is not mentioned here. The geographer M. Ali regards these
‘Treasure-houses' as the minor peaks of Kailua (AGP 57 ) .

3. Verses 14-18 show the author's familarity wMi this topography.

41.18-28

269

golden lotuses with sweet smell, touch etc., great blue lotuses
with leaves and petals as blue as lapis lazuli. The reservoir
is beautified with lilies and lotuses of great fragrance. It appears
splendid with the womenfolk of Yaksas, Gandharvas and Apsa-
ras-s. The waters of the reservoir are used by Devas, Danavas,
Gandharvas, Yak§as, Raksasas and Pannagas (serpents) .

18. Then, there are excellent rivers, the Nanda and the
Alakananda. These rivers are endowed witli excellent qualities
and are used by celestial sages.

19-20. On the eastern peak of this lordly mountain,^ there
are ten famous cities of Gandharvas endowed with prosperity.
They are one thousand Yojanas in length and thirty Yqjanas in
breadth. They are decorated with a scries of great mansions.

21. There are ten Gandharva kings as valorous as the
blazing fires. They are named as Subahu, HarikeSa, Gitrasena,
Jara and others,

22-23. On the western peak of Kailasa, as lustrous as the
Kunda flower, is theabodeof each of the Yaksas, eight Yojanas
in length and forty in breadth. The place is resorted to by
Siddhasand celestial sages. It abounds in various minerals and
has long rows of lofty mansions.

24. There are thirty rich and flourishing abodes of Maha-
yaksas tliat are joyous and prosperous all round.

25. Thirty prosperous kings of Yaksas (c.g.) Mahamali,
Sunetra, Manivara and others rule over there.

26. Thus have I mentioned Yak§as as lustrous as Vayu and
Agni, whose ruler is the prosperous lord Kubera.

27-28. South ofHimavat, stretching from the eastern to
the western sea,® hundreds of cities of Kinnaras are established
on the ridges abounding in hedges, bushes, fountains, caves and
precipices.

1. Verses 19-25: It appears that in those days people were fond of hills.
The eastern region of Kailasa still has a lot of sunshine, more fertile soil
than its western region (AGP 57 58).

2. Verse 27 gives a poetic yet accurate information about the Himalayan
region, viz. location of the Himalaya to the south of the Kailasa range, its
extension from sea to sea, having a large number of peaks, tracts and lower
cultural level of inhabitants, though a great number of hermitages were
there (AGP 58) .

270

yiajru Purina

29. In the bosom of the lord of mountains with many
peaks, men and women rejoice. The place is full of delighted
and well-nourished people.

30. There are a hundred kings for these bright and power¬
ful people. They are Druma, Sugrivasainya, Bhagadatta and
others.

31. It was here that the marriage of Rudra with the great
goddess Uma took place. It was here that she, the great god¬
dess, performed penance.

32. It was here that Rudra sported as a hunter. It was
from here that the couple surveyed Jambudvipa.

33. The play-grounds of Rudra abounding in flowers of
manifold colours and fruits of various shapes and sizes are here.
These, with the different groups of living beings, arc delightful.

34. It is the place where the beautiful Kinnara maidens,
the slender-bellied, bright-eyed, joyous dwellers of the mountain
caves sport about.

35. Similarly it is here that the long-eyed Yaksas, groups
of Apsaras-s and Gandharvas of charming physique move about
with pleasure.

36. The famous garden of Uma is also there. It was here
that .^iva assumed the form of half-man and half-woman.

37. Saravana where the six-faced Karttikeya was born and
whence enthusiastically he started to the Krauftca forest, is also
there.

38. Here itself is the chariot of Karttikeya with lions
yoked, which has a flagstaff and banners, and which sparkles
with clusters of tinkling bells.

39. It was here on the ridge of the Krauflea mountain
where there are flower bushes of various colours, that Skanda,
the destroyer of foes of Devas discharged his spear {iakti) .

40. It was here that Guha, brilliant as the twelve suns,
the enemy of Daityas, was crowned as the commander-in-chief
of the army by the excellent Devas including Indra and
Visnu.

41. O Brahmanas, these and other spots and abodes asso¬
ciated with Kumara and abounding in living beings are also
there.

41.42-54

271

42. Similarly, on the auspicious summit of Himavat
abounding in living beings, there is a play-ground called Parn^u-
sila, of the destroyer of Krauilca.

43. On its beautiful eastern ridge is the residence of
Siddhas. It is known as Kalapagrama.

44-47. There are hundreds and thousands of hermitages of
the sagos Mj*kanda, Vasistha, Bharata, Nala, Visvamitra, Udda-
laka and others, of severe penance and purified souls, on the
mountain Himavat. This excellent mountain, the abode of many
Siddhas, is decorated by their temples and holy spots. Yaksas
and Gandharvas move about liere and there. Several groups of
Mlecchas too live tliere. It abounds in mines of jewels. It is
resorted to by different animals. It is the source of origin of
thousands of rivers.

48. O Brahmanas, now listen to tlie special features of the
western lofty mountain Nisadha^, as it is being narrated wholly
and precisely.

49. On the extensive central summit embellished with gold
and minerals is the brightly illuminated abode of Visnu. It is
resorted to by multitudes of Siddhas, sages, Gandharvas and
crowds of Yaksas, Apsaras-s.

50. There the great lord, the yellow-robed Vi.51.iu, the
bestower of boons, the eternal maker of the worlds, is served by
Siddhas.

51-54. On its interior peak embellished with different
minerals, on the ridge of the Nisadha mountain where the rocky
surface is smooth and charming, is the delightful city of Rak-
sasas (called) Ulahghis. The city extends to thirty Yojanas.
There arc scries of gardens there. The city cannot be thwarted
by enemies. It is full of (Raksasas) as cruel as poisonous snakes.

The palaces have golden turrets and pinnacles. The
archways arc made of molten gold. There are hundreds of
lofty buildings with sloping roofs, in the main streets and
thorough-fares.

The mansions and palaces (in it) are incomparable.
They are embellished with pieces of molten gold. It is very
extensive and always joyous.

1 . The southern ridge of the Hindukush which merged into Northern
Karakorum and the KunJun (AGP 58-59).

272

Fdjyu Purdita

55. South of the same mountain with inany abodes of
Daityas, there is an inaccessible city within the (belly of) the
mountain, with only a cave as the main entrance.

56. Similarly, on the western peak, on a lofty rock of
Parijata, there are flourishing cities of Devas, Danavas and
Nagas.

57. On the great ridge of the mountain, there is the rock
called Somasila where the moon descends on Parvan days.

58. The sages, Kinnaras and Gandharvas worship the
glorious lord of stars, dispcller of darkness, the praiseworthy
(uncensured) lord, the moon.

59. North of the same mountain, there is the spot known
as Brahmaparsva. It is the abode of Brahma, lord of Devas, It
is well-known in heaven,

60. Siddhas, Yaksas, Gandharvas and Danavas worship the
self-born lord with sacrifices, worships and prostrations.

61. Similarly, the abode of the Fire-god is famous in all the
worlds. There the embodied god Fire is worshipped by Siddhas
and Caranas.

62. Similarly, on the excellent mountain Tris^nga, to the
north, is the city Hemacarita, well-known in the three worlds.
This mountain is frequented by sages and Siddhas. It is the
abode of different living beings.

65. There are three abodes of the three chief deities. O
Brahraanas, the abode of Narayana is on the eastern peak, that
of Brahma is in the middle and that of l^iva is on the west.

64. These mighty lords of Devas, worthy of worship, are
revered by Daityas, Danavas, Gandharvas, Yak§as, Raksasas
and Nagas.

65. Here and there, oji the excellent mountain Trisrnga
and adjoining places, are the beautiful cities of Yaksas, Gand¬
harvas and Nagas.

66-67. Similarly, to the north, on the divine mountain
Jarudhi, which abounds in peaks and which is resorted to by
Siddhas and sages, are the cities of Yaksas, Kinnaras, Gandharvas,
Nagas, Raksasas and Daityas in hundreds and thouands.

68-72. On the central summit of that mountain resorted to
by Siddhas, Devas and sages, embellished - by jewels and min-

41.73-83

273

erals, there is a circular zone of thirty Yojanas. It looks splendid
with expanses of full-blown lotuses, Saugandhika grass (or

white water-lilies) , night lotuses (opening at moon-rise) . It
is resounded with the chirping of and is beautified by birds. It
is the haunt of various animals, beasts and birds. It is crowded
with swans and ducks and is resorted to by inebriated bees. The
place aboimds in sweet, pure water used by Siddhas. There is a
sacred lake called Anandajala.

73. The fierce lord of Nagas, invincible Canda, with a
hundred heads, the blessed one marked by Visnu’s discus, resides
here. There eight wonderful mountains are known as Devapar-
vatas.

74-77. Thus, the earth is full of cities, abodes, excellent and
sacred lakes of holy waters, silver and jewel mountains having
the lustre of gems, mountains of yellow orpiment, vermilion
and gold, vast expanses of pure red arsenic shining in their red
hue, and mountains of precious stones with minerals of variegat¬
ed colours. There are very extensive mountains with (he rivers,
caves, ridges and precipices of variegated colours and many
shapes.

78-79. These mountains are the abodes of Daityas, Raksa-
sas, saints, Kinnaras, serpents, Gandharvas of wonderful features,
Siddhas, Caranas. These are resorted to by Gandharvas and
divine damsels. They are extensive and are inhabited by merito¬
rious persons. They appear like filaments of lotuses.

80. The circle of mountains of the Meru (region) is known
as the Siddhaloka. It has various resorts for shelter. Meritorious
persons frequent the place.

81. The images of Siddhas of no fierce activities, stand in
the middle. That place (also) is known as heaven. Its order is
thus stated.

82-83. This earth is declared as having four Dvipas.

It is inhabited by people of all castes, statures, complexions and
powers. They partake of different kinds of food and beverages.
They wear different sorts of dress and ornaments. They have
different emotional reactions.

274

Fdyu Pur dm

84-85. The four big continents inhabited by many castes
are known as Bhadra, Bharata, Western Ketumala (i.e.Ketumala
to the western side) and the Northern Kuru. They are the abodes
of meritorious people. O Brahmana, this earth, in the shape of a
lotus, and divided into four continents and many sub-continents,
has thus been described by me.

86. This wide earth along with the interspersed continents,
mountains, forests, and groves is called Padma (lotus-shaped) .
It is very extensive.

87-89. The worlds of Brahma, Devas, Asuras and human
beings are three. That which is heated by the moon and the sun
is known as the world (the earth). It has the qualities of smell,
colour, taste, sound and touch. This lotus-shaped universe is
known as Lotus in the Vedas. This is the accepted order in the
Puranas as well.

CHAPTER FORTYTWO
The Divine Rivers

Suta said :

1. The divine rivers of holy waters have sprung from
excellent lakes.^ These have great volume of waters. Listen to them
in due order.

2. What is called the moon (Soma) of the ocean of the
firmament, the support of all living beings, is the reservoir of
nectar for Devas.

1 . Purai^^a writers believed in the following notions about river systems
in genera] :

1. A river normally originates from a lake either overground or
underground and is associated with a mountain.

2. A river can penetrate through sub-terranean channels, mountain
ranges and can flow in more than one current if intervened by
ridges.

3. A river along with tributaries is treaty as one single river.

42.3-15

275

3. The celestial river of sacred waters springs from it
(the reservoir or nectar). That river of clear transparent water
flows through the sky through the seventh path of the wind.^

4. It turns back on reaching the mass of brilliance. It is
resorted to by luminary bodies. It extends to the full length of
the sky, with thousands of crores of stars.

5. While the lordly elephant of lord Indra moves about
in the firmament, he sportively agitates the water within it.

6. WhenSiddhas pass through the sky in their aerial
chariots (great many in number) , they have a sip in the sacred
and healing water of this river,

7. Just as the sun revolves everyday, so this river urged by
the wind, flows through various places.

8. It extends to eighty-four Yqjanas allround. It circumam¬
bulates the Meru with great velocity.

9. The water currents are split by the fiery wind and the
river falls upon tlie four northern peaks of Meru.

10. After emerging on the excellent sides of ridges of these
peaks of Meru, the waters, divided into four, flow thus.

11. After flowing through the supportless firmament for
sixty thousand Yojanas, the glorious river falls through the four
sides of Meru.^

12. This splendid, sacred river flowing through the four
bases (feet) of Mem, falls again on the eastern Mandara.

13-15. The eastern branch of the river flows over the
Mandara which is the abode of Devas and all the groups of
Siddhas, which has many rivulets, caves, golden and variegated
lands, ridges. It flows with the crystal clear water that subdues
the arrogance and valour of the side-bunds. It flows round the
beautiful Gaitraratha overflowing the path. This river of the
firmament then enters the excellent lake Arunoda (Kara Kul,
NE Pamirs) .

1. Verses 3-1 1 : This poetic synthesis of the heavenly Gahga (Galaxy) as
the source of glaciers and rivers of Asia is repeated in other Purapas Hke
Bd. P., Mt. P.

2. Though the river system described in the remaining part of the
chapter is the traditional knowledge of the Parana writers, it was to a great
extent correct and reliable (vide AGP. Gh. iv ‘The river system of Purkpas’).

276

Vdjvi Parana

16. After coming out from Arunoda, the gently-flowing
river falls on the mountain Sitanta (Kashghar range) abounding
in beautiful fountains. This mountain is the abode of (multitudes)
of Siddhas.

1 7. The sacred and excellent river is called Sita. Being
held within the various groves and bushes, it is further divided
into several branches.

18. From the peek of Sitanta,^ it falls on the mountain
Sukuftja.^ From that mountain, it falls on the the mountain
Sumafijasa.^

19. Therefrom it falls on the mount Malyavan* and comes
to Vaikaiika and from Vaikahka it passes to Maniparvata and
then falls on the mountain Rsabha full of caves.

20. Piercing through thousands of mountains thus, the
river falls on the mountain Jathara resorted to by Siddhas.

21. From there the river again falls on the Devakuta
mountain, the lower part of which extends upto the sea. In this
way, the river gradually reaches the plains.

22-24. Thus flooding through thousands of valleys, hundreds
of mountains, strange forests, a variety of lakes, the river, creat¬
ing eddies in its expanses and joined by thousands of tributaries,
flows over the great eastern continent® Bhadrasva and falls
into the eastern sea.

25-26. The river (Alakananda) that flows over Gandha-
madana, the lord of mountains in the south, has many water¬
falls and splashes waves and ripples in various ways. It then
irrigates the Nandana park, the pleasant resort of Devas. This
blessed river then circumambulates the forests of Gandhamadana.

27. It is known in the worlds as the Alakananda. It enters
the northern lake Mauasa which is as clear as the minds of
Devas.

28. From the Manasa lake, the river flows to the beautiful
Trisikhara, the lord of mountains. From the summit of the
mountain TrUcuta, it falls on the peak of Kalihga(?) mountain.

1. Offshoots of Tien Shan mountains.

2. Modern Mustagh Ata.

3. The Hwang Ho of China was believed to be the eastern extension of

the Sita. <•<

42.29-45

277

29-30. Falling from the peak of Kalihga, it flows on to
the mountain Rucaka. From there it flows to Ni$adha and then
toTamrabha. Falling from the peak of Tamrabha, it flows to
mount Svetodara, thence to the lordly mountain Sumula and
then to the mountain Vasudhara.

31. From there it flows to Hemakuta and thence to Deva-
sriiga, thereafter it flows to Mahasaila and then to Pii^acaka
mountain.

32. From the excellent mountain PiiSacaka, it flows to
Paucakuta and from Pancakuta to Kailasa, the mountain
residence of Devas.

33. Whirling about in its bowels of caves and ridges, it
falls on the excellent mountain Himavat.

34-35. Piercing through thousands of mountains thus, it
flows quickly irrigating hundreds of land surfaces. Then it flows
through thousands of forests and hundreds of caves and falls
into the southern sea.

36-37. This river is one Yojana in breadth; it is hidden in
the bowels of the peaks of mountain. It is held on head by
noble-souled Sankara, lord of Devas. It is sanctifying, O leading
Brahmana. It quells even terrible sins. By virtue of the contact
with the body of lord Sankara, the great river has its waters
rendered doubly sanctimonious in all the worlds.

38-40. From all round that mountain Himavat, through
its many openings, thousands of rivers spring forth. They
arc known by other names. The river Ganga is resorted to by
Siddhas and its waters are drunk by Rudras, Sadhyas, Anilas
and Adityas. Blessed are the lands through which this great
and reputed river flows.

41. Now I shall describe the western side of Meru mountain
which is holy and contains several mines of precious stones and
which is resorted to by pious persons.

42-45. Meru, the lord of mountains, is very massive with
large bowels and caves. Its central region is embellished with
table-lands, ridges and bushy growths. The water of this river
is used by Devas and the river is held by the three-cyed deity.
Urged by the wind, it flows far and wide, and whirls again
like a creeper. It falls from the peak of Meru. Its water is used
by many living being^. It is pure like the spotless silk and is

278

Vd^ PurBna

splashed extensively. This river of the hrmameiu resorted to by
Siddhas and Garanas on its peak, circumambulates the mountain
and goes ahead.

46-47. This blessed river of many flowers and fruits irri¬
gates the great forests of Devabhraja, Mahabhraja and
Vaibhraja. Decorated by various forests and circumambulating
the mountain, it enters the western lake of pure waters, Sitoda.

48-49. From Sitoda is goes to mount Supaksa. Again this
river of holy clear water which is used by divine sages, falls
from the peak of Supaksa. Thence this river of blessed waters
falls on the Sikhi mountain.

50-53. (The river flows from one mountain to another:)

Thereafter the river flows from mountain Sikhi to mount
Kahka, thence to Vaidurya, then to mount Kapila and thence
to Gandhamadana. From that excellent mountain it flows to
Pifijara, the splendid mountain; from Piiijara it flows to Sarasa
and from there it flows to Kumudacala mountain.

It flows to the mountains Madhuman, Jana, Mukuta. From
the peak of Mukuta, it flows to the great mountain Krsna,
from Krsna it flows to the great mountain Sveta, served by (other)
great mountains. From Sveta it ultimately comes down to
thousand-peaked Sailendra, the lord of mountains.

54. With its waters augmented by tributaries, this auspicious
river denudes thousands of mountains. It then flows at full
speed and falls on the great mountain Pariyatra.

55-57. It glides among fountains, streams, caves and ridges.
With numerous waves, it wanders through its many bowels. Its
current is impeded by several rocks and boulders accidentally
falling therein and its waters are split in various ways. It
descends on the plains (the earth). The blessed river then irri¬
gates the great continent Ketumala, populated by Mleccha
tribes, and falls into the western sea.

58-60. The great river flows through the supportless auspi¬
cious firmament for a distance of sixty thousand Yojanas, throw¬
ing cascades of water like a garland being scattered. It falls
from the peak of Meru, its waters being urged by the wind. Be¬
ing cast in the sky, it takes a curved (circle-like body). It falls
at the foot of Meru on the northern mountain Supariva which

42.61-77

279

is inhabited by living beings and whose flanks are variegated
due to brilliant colours.

61-64. Then it drops from the ridges of the peaks resorted
to by Devas and sages, with its waters scattered by flowery
rafts. The blessed river irrigates and circumambulates the forest
of the Sun-god which is the sylvan place of origin of variegated
jewels. It then falls into the sacred lake Mahabhadra resorted
to by blessed people. The beneficent white river is called
Bhadrasoma. It flows rapidly and its shores are far apart. The
great and holy river Mahabhadra flows thereafter.

65. Flowing rapidly with many rivulets flowing into it,
and dashing against many bunds, the river falls on the ridges
ofSankhakuta.

66. Falling down the ridges of Sankhakuta, it proceeds to
Vfsa Parvata. From Vr§a Parvata, it flows then to Vatsagiri
and then to Nagasaila.

67-71. From Nagasaila, it reaches the excellent mountain
Nila, the Varsa mountain. From Nila, it flows to Kapinjala,
and then the river flows to Indranila, thereafter it flows to
Mahanila, and Hemasfnga. From Hemasynga it flows to Sveta,
and from Sveta to Sunaga. From Sunaga, it flows to l^ataspiga.
Then the great river flows from Sataspiga to the flower-carpet¬
ed Puskara. From Puskara to Dviraja, the great mountain of
great strength {Sumahabala) . From there, it flows to Varaha
Parvata and the mountain Mayura. From the mountain Mayura
the rapid river flows to Ekasikhara bedecked with caves and
crevasses, and then to the peak of the Jarudhi mountain.

72. After piercing (forcing its way) through thousands of
mountains thus, the great river reaches Trisfnga, the boundary
mountain with many peaks.

73-74. Falling from the ridges of Trisrhga inhabited by
blessed people this river of pure water falls off the ridges of
Meru, and urged by the wind flows to the excellent mountain
Viruddha. After irrigating the mountain the river flows into
the western ocean.

75-77. On the wonderful great foot of Meru inhabited by
living beings, on the northern mountain Supariva whose sides
are the sources of gold, the river falls into the bowels of caves,

280

Vayu Furd.i}.a

into various divisions and descends to the earth with wonderful
flowery rafts. Irrigating the Northern Kuru regi«n, the delight¬
ful auspicious river runs through the middle of the continent
and flows into the northern ocean.

78. In this way the four great rivers of pure waters, falling
down the ridges of great mountains, flow into the four directions.

79. Thus the earth of vast expanse I have almost explained
to you. It is surrounded on all sides by Meru and other
mountains.

80. The earth has four great continents, four forests of
sports, four great trees as the four land-marks and lour excellent
lakes.

81. 1 1 has four great mountains and has four serpents for
support, eight superior mountains and eight inferior.

CHAPTER FORTYTHREE
Description of Bhadrdsva

Suta said:

1-3. Near Gandhamadana there is a large and bulky
boulder above, thirty-four thousand Yojanas long, and thirty-
two thousand Yojanas wide, east to west. The residents of this
area perform auspicious rites. They are well-known as Ketu-
malas. The men are black in complexion. They are vigorous
and powerful. The women have the lustrous complexion of the
petals of a lotus. All of them have pleasing appearances.

4. There is a great divine Panasa (Jack-fruit) tree there.
It has six tastes. It is the son of Brahma, capable of moving
about according to its pleasure. It has the speed of mind. It is
veritable I^vara himself. Imbibing its juice, the people there

live for ten thousand years.

5. On the eastern side of Malyavat, there is another big
boulder. In length and width, it is like the former one.

6. The people of the area are called Bhadr^vas. They
remain always joyous in mind. There is a splendid forest of huge
trees called Kslimra (black mangoes) .

43.7-23

281

7. The men are fair-complexioned, vigorous and powerful.
The women are charming and comely in appearance, with the
hue and lustre of lilies.

8. They have the complexion and lustre of the moon and
their faces resemble the full moon. Their bodies are as cool as
the moon. They have the fragrance of lotuses.

9. Their span of life is ten thousand years. They are free
from ailments. Imbibing the juice of the black mangoes, they
enjoy perpetual youth.

Tfie sages said :

10. The magnitude, lustre and the span of life of the
people of all the four great continents have been explained
precisely and succinctly, but not in detail.

Sul a said ;

11. O Sages of enhancing reputation ! The characteristics
of the people of Bhadrasva mentioned by me are what have
been cited by earlier Siddhas. Now listen to them in detail.

12-13. I shall narrate fully and in detail what I have seen
and heard, of the five principal mountain ranges, countries and
rivers which surround the famous Devakuta mountain.

H. The five principal mountains are Saivala, Varnama-
lagra, the excellent mountain Koranja, Svetavarna and Nila.

15. There are hundreds, thousands and crores of small
mountains besides, which are offshoots of these five ranges.

1 6. (In and near these mountains ) there are many lands
and countries where a great variety of people live, which
abound in various types of animals and which are looked after
by many kings.

1 7. The lands are occupied by prosperous leading men of
well-known names and valour. They are splendid and worthy of
being glorified.

18. Many kingdoms are established between the mountains
in the lands whether plain or rugged and uneven. Their names
are as follows :

19-23. Sumangalas, !§uddhas, Candrak^tas, Sunandanas,
Vrajakas, Nila^aileyas, Sauviras, Vijayasthalas, Mahasthalas,

282

Vdyu Purdpa

Sukamas, Mahake^as, Sumurdhajas, Vataramhas, Sopasangas,
Parivayas, Paracakas, Saiiibhavaktras, Mahanetras, Saivalas,
Stanapas, Kumudas, l^akamun^as, Urahsamkirnas, Bhaumakas,
Sodakas, Vatsakas, Varahas, Haravamakas, Sahkhas, Bhavi-
sandras, Uttaras, Haimabhaumakas, Kp^nabhaumas, Subhau-
mas and Mahabhaumas. These and other lands and countries
are very famous.^

24. They drink from the holy river Mahagahga^ which was,
in the beginning, known in the three worlds as Sita bearing
down volumes of cold water.

25-31. The other rivers are Hariisavasati, Mahacakra,
Gakra, Vaktra, Kafici, the excellent river Surasa, Sakhavati,
IndranadI, Megha, Mahgaravahini, Kaveri, Haritoya, Soma-
varta, Satahrada, Vanaraala, Vasumati, Parhpa, PampavatT,
Suvarna, Pancavarna, the holy Vapusmati, Manivapra, Suva-
pra, Brahmabhaga, Silasinl, Krsnatoya, Punyoda, the auspi¬
cious Nagapadi, 8aivalin!, Manitata, Ksaroda, Arunavati,
VisnupadI, Mahapunya, Mahanadi, Hiranyavahini, Nila,
Skandamala, Suravati, Vamoda, Pataka, Vetali and Mahanadi
Gahga and these rivers are glorified as the heroines (important
rivers) . Besides there are other rivers small and innumerable —
hundreds and thousands.

32. Thus the holy rivers in the eastern continent have been
enumerated to you. A person becomes sanctified by merely
enumerating them.

33. The kingdom is flourishing and prosperous. It consists
of many provinces where trees and forests grow in abundance.
These are encircled by many hills.

34. It is teeming with groups of men and women. The king¬
dom is auspicious and joyous. People are governed by many
kings. They are rich in money and foodgrains. There are many
mines of jewels, glorified in many ways.

35. In that country, men are said to be lustrous in comple-

1. Verses 35ff: These seem to be provinces in China as the people,
thereof are ‘gold-complexioned*.

2. This is the Hwang Ho river of China. The Purapic belief that the
Sita (which flows to the western sea) has emerged in the east in Bhadra jva
through underground channels is shared by Chinese, Arabs and Persians
(AGP 102).

43.36—44.5

283

xion like gold and conch-shell.^ They are big-bodied, extremely
vigorous like bulls.

36. They can meet, talk and associate with Dcvas and
occupy the same seats with them.

37. Their span of life is ten thousand years. There is no
difference of Dharma and Adharma among them (all people are
equal) . They are naturally truthful and non-violent.

38. Everyday they perform sacrifices, worships and obei¬
sance with devotion to Lord Sankara and Gauri, the great
Vaisnavl (Sakti) .

CHAPTER FOURTYFOUR
Description of Ketumtila

Suta said :

1. The natural characteristics of the Bhadrasvas have
been narrated precisely. Now Listen to a detailed description
of Ketumala.®

2-3. It behoves you to hear in detail the description of the
seven principal mountain ranges, countries and rivers in parti¬
cular, situated in all the quarters to the west of the western
lordly mountain Nisadha.

4. The seven ranges of Kulaparvatas are Visala, Kambala,
Krsna, Jayanta, Hariparvata, A^oka and Vardhamana.

5. There are other hills by hundreds, thousands and crores
of other massive and extensive mountains, the offshoots of the
seven ranges of Kulaparvatas.

1. Verses 35-38 describe the people of Bhadr^sva (N. China, Sinkiang ),

2. Roughly Ketumala corresponds to old Bactria, the basin of the Oxus.
The latitudinal range Nifadha (i.e. Hir.dukush-Kunlun) is to its south and
the Nila (Zarafshan-Tien shan) range is to the north and to the west is the
Western Sea (the Caspian). For tlie mountains, valleys, settlements on
mountaina and the rivers of Ketumala vide supra chs. 36,38,39,42.

284

Fdjyu PurSoa

6. In and near them, there are lands and kingdoms where
people of various castes and creeds dwell and which are govern¬
ed by many rulers.

7. They are famous on the earth, well-known by their
names and valour. They are embellished (as it were) by the praises
of their exploits (sung) by the people of the country they occupy.

8. Their kingdoms are established on even and uneven
lands among mountains. They are known by their own respec¬
tive and varied names.

9-15. The nationalities are:^ Gomanusya, Kopataka,
Tatsukhas, Bhramara, Yutha, Maheya, Acalakutaka, Sumaula,
Stavaka, Kraufica, Krsnahga, Manipuhjaka, Kutakarhbala,
Mausiya, Samudrantaraka,Karambhava, Kuca, Sveta, Suvarna-
kataka, Subha, Svetahga, Kfsnapada, Viha, Kapilakarnika,
Atyakarala, Gojvala, Hinana, Vanapataka, Mahisa, Kumuda-
bha, Karavata, Sahotkaca, Sukanasas, Mahanasa, Vanasa, Gaja-
bhumika, Karafija, Manjama, Vaha, Kiskindi, Pandubhumika,
Kubera, Dhurnaja, Jahga, Vahga, Rajiva, Kokila, Vacahga,
Mahahga, Madhaureya, Surecaka, Pittala, Kacala, Sravana,
Mattakasika, Godava, Bakula, Vahga, Vahgaka, Modaka and
Kala.

16. These blessed people drink the holy waters of the river
Suvapra resorted to by Nagas.

17-23. They also drink the waters of the rivers Kambala,
Tamasi, Syama, Sumedha, Bakula, Vikirna,Sikhimala, Darbha-
vati, Bhadra, Sukanadi, Palasa, Bhfma, Prabhahjana, Kahci,
Kulavati, Daksa, Sakavatf, Punyoda, Candravati, Sumula,
l^abha, Samudramala, Campavati, Ekaksa, Puskala, Vaha,
Suvarna, NandinI, Kalindl, Bharat!, Sitoda, Patika, Brahmi,
Vilala, Pivarl, Kurhbhakarl, Rusa, Mahin, Manusi and Danda.
These are excellent rivers frequented by Devas, Siddhas and
sages. Their waters are holy and auspicious and they dispel sins.

24. The land is flourishing with various countries. It is
beautihcd by great rivers. It is full of many gems and jewels. It
is perpetually rejoicing and splendid.

1. Some of the nationalities or sub-regions mentioned in w. 9-15 are
identified with their mediaeval names as follows:

Gomanusya (Gonaridh) , Kapotaka (Murghab) , Karambhava (Karmina),
Kuca (Kuz-Panjdeb) — (AGP 98).

44.25—45.6

285

25. The whole continent is prosperous with wealth, food-
grains, and other articles and abodes of human beings spread
all around. This is the abode of pious persons. Thus the natural
characteristics of Ketumala have been narrated to you.

CHAPTER FORTYFIVE
Description of Bhdralavarsn

Sarhsapayana said :

1. O holy lord, the two continents in the east and the
west have been narrated to us. Now tell us about the people
dwelling in the northern and southern continents as well as
those on the mountains.

Siita said :

2. South of the Sveta mountain and north of the Nila,
there is a sub-continent called Ramanaka^ where human beings
are born.

3. Animals (thereof) fulfill desires in all seasons. People
are free from the stink of old age (They do not become senile or
decrepit). They are a good-looking people descended from a
noble, fair-complexioned race.

4. There is a great divine Nyagrodha tree (the Indian fig
tree) called Rohina. The people subsist on the juice of its fruit.

5. Those excellent people are always delightful and happy.
They live for eleven thousand five hundred years.

6. To the north of the iSveta and to the south of the moun¬
tain called Srngavan, there is a sub-continent called Hira^yata®
{Hiranvat in A) where a river Hairanyati {Hairanvati in A)
flows.

1. Identified with ancient Sogdiana (AGP 83-84)

2. This Varsa is closely associated with the river Hira^vati (mod.
Zarafshan). Both forms of the name mean 'possessor or scatterer of gold*. Due
to its association with this river, this Var$a must be presumed to be adjacent
to Sogdiana — AGP 84-85.

286

PuT&fia

7. Very strong and brilliant men are born there who are
Sattvic in quality, bestower of desires in all seasons. They are
rich and comely in appearance.

8. These people of unlimited splendour live upto twelve
thousand five hundred years.

9. In that country there is the great Lakuca tree (Bread¬
fruit tree) yielding six tastes. Men maintain themselves on the
juice of its fruits.

10. There the Syngavan mountain has three great and
lofty peaks. Out of them one is full (lit. consists) of diamonds,
the second, of gold and the third, full of all kinds of precious
stones. They arc embellished with mansions.

11. On the southern shore of the northern sea is the holy
country of the Kurus^ which is resorted to by the Siddhas.

12. The trees thfjre provide sweet fruits and flowers
throughout the year. They put forth clothes and ornaments
along with fruits.

13. Many are the charming trees that bear fruits desired
by all. They exude excellent honey of exquisite taste, colour
and fragrance.

14. There are other charming trees called Kfirin. They
always yield milk like nectar yet presenting six types of tastes.

15. The entire ground is full of jewels, even the fine sand
being gold which is pleasant to touch. It is auspicious, free from
impurities and thorns.

16. Descending from the world of Devas, people are born
as auspicious men. They are born in fair complexioned families
and have perpetual youth.

17. The charming women give birth to twins who imbibe
the nectarine juice of the Ksirin (milk-yielding) tree.

18. The twins are born simultaneously and grow up to¬
gether. They are of similar forms, traits and conduct of life.
They also die together.

19. Like the couples of Gakravaka birds, they are affection¬
ate to each other. They enjoy life, not knowing disease, sorrow
or suffering.

1. Kuru or Uttara-Kuru as described here and in other Puri^aa
includes the basin of rivers Irtysh, Obe, Tobol i.e. modem western
Siberia — ^AGP 84-85.

45.20-33

287

20. They have great vigour and vitality. They live upto
fourteen thousand five hundred years. They never resort to
others* women.

21. North of Jarudhi, the king of mountains, are thenortli-
ern Kurus. The land is glorified in all directions. Now listen to
its detailed description.

22-23. There are two lofty Kula-Parvatas^ Candrakanta and
Suryakanla.^ They are embellished by many caves, crevasses,
cavities and rivulets; they possess many bushes and hedges.
They are decorated with minerals of various colours. They con¬
tain many kinds of metals; they arc adorned with all kinds of
mineral ores. They have trees with perpetual fruits, flowers and
roots ; they are resorted to by Siddhas and Garanas.

24-25. The whole of that country is pervaded by hundreds
of their peaks and ridges. The great river Bhadrasoma® flows in
between the two mountains, Candrakanta and Suryakanta.

26. There are thousands of other rivers with pure and
tasty water, sufficient for the Kuru people for drinking.

27. Similarly triere are thousands of great rivers flowing
with milk, honey, butter and the intoxicant beverage Maireya.

28. There are hundreds of pools full of curds. There is a
huge mountain rich in tasty food, nectarine, ripe fruits of diffe¬
rent kinds.

29. There are roots and fruits of sweet fragrance, taste and
colour. Their fragrance can be smelt from a distance of five
Yojanas.

30. There are thousands of flowers of different colours and
shapes, large, pleasant and conducive to welfare.

31. There are forests ofTarnala, Aguru and sandal- wood
pleasant to touch and rich in fragrance, colour and taste.

32. The forests are in full bloom. Bees hum and hover
round. The forests abound in pleasant trees, hedges and
creepers.

33. O excellent Brahmana, there arc thousands of lakes
abounding in lotuses and lilies wherein bees hum and birds
chirp.

1. Identified with mod. Tarbagatai and Jingar— Ala Tau mountains.

2. Mod. Irtysh river.

288

F3j>u Parana

34-35. There are many charming groundj^ of sports afford¬
ing pleasure in all the seasons. There foodstuffs, garlands, un¬
guents, beds, seats and other articles of enjoyment are ever
available. Birds of beautiful shape and variegated colours chirp
there.

36. The grounds of sports are flourishing and richly em¬
bellished in gold and jewels. There are bowers and grottos of
plantain and other trees as well as rocks.

37. There are thousands of bowers of creepers all around.
They are very pleasant. There are hundreds of underground
houses as lustrous and pure as conch shells.

38. The windows are made of gold adorned with a net¬
work of diamonds. They are very large and of various sizes with
wonderful workmanship in gold and gems.

39. There are thousands of excellent trees. The clothes are
of various shapes (and fashions) . They are of fine texture and
very pleasant (to the sight) .

40. There are various musical instruments like Mrdahga^
VenUt flute, Pat^ava which are widely used. There are hundreds
and thousands of Kalpa trees bearing fruits.

41. There are parks of that description every where and so
are the cities all over (the Kurus) . The whole land is joyous,
full of men and women. The wind blows wafting the fragrance
of different flowers.

42. That country is always the abode of happiness, provid¬
ing relief from fatigue. There, the gods descend from heaven in
the shape of human beings and take their birth. Thus this excel¬
lent land is heaven itself, (maybe) even better than that.

43. The men living on the eastern ridge of the Candra-
kanta mount are dark in colour, while those on Suryakanta are
dark as well as fair. They are excellent and happy.

44. In that land, there are excellent men, strong and
valorous like the Devas. They always enjoy themselves as much
as they please. They look very refulgent.

45. They are bedecked in bangles, bracelets, shoulderlets,
necklaces and earrings. They wear garlands of various colours
and coronets. Their upper garments and clothes are of various
colours.

45.46-58

289

46. They never grow old. They have perpetual youth. They
are fond, affectionate and comely in appearance. They live
upto many thousand years.

47. They do not procreate nor do they decline in numbers.
Pairs are born of the tree unlike each other but befitting each
other.

48-49. The riches arc common to all. They do not have
the sense of possession. There is no virtue, no vice, no sickness,
no old age, no mental confusion, no feeling of exhaustion. On
completing their full length of time, they disappear like bubbles
of water.

50. They are extremely happy, devoid of all miseries. Be¬
ing passionately attached, they do not observe (the restrictions
of) Dharma. For Dharma grows from misery.

51-52. To the southern side of Northern Kurus, there is
the famous country called Gandradvipa' shaped like the disc
of the moon. It is at a distance of five thousand Yojanas beyond
the region of gods. (Being a seaside land) it is ever decorated
with garlands of sea waves and is resonant with many sounds.

53-55. It extends to one thousand Yojanas in area and is
full of fruits and flowers. It is fertile and flourishing. It is one
hundred Yojanas in breadth and so much in height. There is
an excellent mountain Kumudaprabha in its centre, inhabited
by Siddhas and Garanas. It has various gems equal in lustre to
the moon. These have all good traits and shine in their lunar
shape. There are lilies of diverse colours, parks and gardens of
variegated hues. There are many rivulets and caves. It is deco¬
rated with great ridges, precipices, crevasses and bushy hedges.

56. The excellent river of many waves, Candravarta flows
from this mountain. It is full of pure and holy water, bright
like the moon’s rays.

57. There is the excellent abode of the moon, the lord of
stars. The moon, the lord of planets, always resides there.

58. There is a famous mountain known by the name of the
moon. The great land called Gandradvipa is famous both in
this world as well as in heaven.

1 . The Tuva region in southern Siberia where the river Yenisi flows.

290

Fdyu Parana

59. All the people here shine like the moon. They resemble
the moon, with their faces shining like the moon. They are free
from dirt and consider the moon their deity.

60. The people there, are very virtuous, gentle, truthful
and brilliant. Their conduct is good and their span of life ex¬
tends to a thousand years.

61-62. To the west of this western continent is the land
called Bhadrakara four thousand Yoj anas from the ocean. It is a
circular zone ten thousand Yojanas in diameter. It looks
splendid with different kinds of flowers.

63. The place is rich and abounds in foodgrains. It is
ruled over by many kings. It is joyous, prosperous and beauti¬
ful on account of the great mountains.

64. There is a very splendid seat of Vayu there, embellish¬
ed with various jewels. There, the embodied form of Vayu is
worshipped always on Parvan days.

65-66. The people living there have golden complexion.
They are bedecked in gold. They are as refulgent as the im¬
mortal Devas. Their garments and garlands are of variegated
colour. They are blessed, vigorous, joyous and truthful. They
live upto five hundred years. They consider Vayu their deity.

Sftta said :

67. These arc the natural characteristics of the countries in
Bharata as seen by the knowers of the supreme truth. What
else shall I narrate to you ?

68. When this was said by the intelligent son ofSuta, the
sages eager to listen to the sequal asked him thereafter.

The Sages said :

69-71. O excellent one, it is in this Bharata country that
the fourteen Manus, Svayambhuva and others, are born at
the time of the creation of subjects. We wish to know this
further. Please narrate.

On hearing their words Suta Lomaharsana, well-versed
in the Puranas and of pious mind, described this in detail to the
sages of purified souls.

45.72-78

291

Suta said :

72. The natural traits of the Kurus have been precisely
recounted. Now I shall mention the features of Bharata.'
Understand them.

73-74. O excellent Brahmanas, in the sacred centre to the
south of the southern mountain Himavat, extending from east to
west is the Bharata sub-continent. It behoves you to listen now
to the details of the countries in the Bharata Varsa and of the
people there.

75. With its diverse features giving rise to auspicious
and inauspicious results, this sub-continent is in the middle, to
the north of the ocean and to the south of Himavat.

76. Since the country (Far^a) is called Bharata the people
are Bharatis. Since Manu ruled over the people, he is called
Bharata.* Etymoligically derived thus the Varsa (country) is
called Bharata.

77. It is from here alone that one goes to heaven or attains
salvation.* The middle course-- heaven as well as the end, the
final emancipation — is attained from here. Rituals for human
beings are not ordained anywhere else on earth,

78. There are stated to be nine divisions of this Bharata
Varsa.^ Being separated by oceans, they are mutually inacces¬
sible.

1 . The description of Bharata is repeated in other Pnranas also e.g.
AP. 118. Bd.P. 1.2.16, VP.II.3.

2. This etymological explanation of ‘Bharata’ attributing its credit to
Manu who is called ‘Bharata’ due to his act of maintaining (and feeding)
the people, supersedes the Jaina tradition which attributes it to Bharata, the
son of lirthahkara Vr(I(.)sabha.

3. Due to this special importance of Bhaiata, it is called Karma-bhibni,
Cf. Bd.P.I.2.16.7, Bm.P.27.2, Mk.P. 55. 21-22, Mt.P. 114. 6-7, Siddh&nia
^iromapi III.41.

4. Gf. Mk.P. 57.5, Mt.P. 113.7-9. The names of the nine regional
divisions of Bharata Varsa indicate a period when Hindu culture was
assimilated by coxmtries in South and South-East Asia. There are differences
among scholars about their identification from the days of A1 Biruni to De,
M.Ali and V.S. Agrawala. Thus Indradvipa is identified with Madhyadeia
(A1 Biruni), region between Lanka and Mahendra Hills (Abul Fazl in Ain-
•-Akbart)^ Burma (Miyumdar), Andamans (V. S. Agrawala), Trans-Brahmap

292

Vayu Purit^a

79-81. They are Indradvipa, Kaseru, Taipravarna, Gabha-
stiman, Nagadvipa, Saumya, Gandharva and Varuna. This
Bharata, the ninth among them, is surrounded by the sea. From
south to north it extends to a thousand Yojanas, from Kumari
to the source of Gahga. Sideways in the north it extends to nine
thousand Yojanas.

82. On the eastern boundary are Kiratas and Yavanas at
the western boundary.

83. Within it dwell Brahmanas, K^attriyas and Vaisyas
attending to sacrifices, war and trade respectively. The Sudras
live in different parts.

84. There are mutual dealings among these based on
virtue, wealth and love. The different castes arc engaged in
their own functions.

85. People perform the duties of the five stages of life, the
fifth being that of Sankalpa. They possess the human tendency
to endeavour to attain heaven and salvation.

86. He who conquers this ninth Dvipa entirely, along with
the countries extending sideways, is declared an emperor
{Samraf) .

87. He who conquers this world is remembered as Samrat,
the conquerer of Antariksa as Virdt, while the conquerer of the
other world is called Svardt^. I shall explain this later on.

88. There are seven great mountain systems with excellent
knot-like ridges in this Varsa. They are Mahendra, Malaya,

Putra region (M.Ali). These are mere speculations of scholars. After dis¬
cussing the regional classification (AGP 126-132), M.Ali comes to the
following conclusion:

Indradvipa=the trans-Brahmaputra region.

Kaseru=The coastal plain between the deltas of Godavari and Mahanadi.
Tamravaripa==The sector of Indian Peninsula south of Kaveri.
Gabhastiman=The hilly belt between Narmada and Godavari.

Saumya=Thc coastal belt west of Indus.

Ganciharva=The trans-Indus region.

Vaiuoa=The western coast of India.

1. The precise meaning of terms Samrdf, Virdf and Sbara# is worth
noting.

A farfetched interpretation of this verse is suggested as follows: ‘‘This
region is known as monarchical, Antariksa as non-monarchical (vi-rdf) and
other region as self-governing (sva-rdf)

45.89-96

293

Sahya, Suktiman, Rksaparvata, Vindhyaand Pariyatra.^

89. There are other thousands of mountains adjacent to
these. They are endowed with all qualities, and have broad and
variegated summits.

90-92. The chief of them^ are the excellent mountain
Mandara, Vaihara, Dardura, Kolahala, Surasa, Mainaka, Vai-
dyuta, Patandhama, Pandura, Gantuprastha, Kfsnagiri, God-
hana, Puspagiri, Ujjayanta, Raivataka, Sriparvata, Karu and
Kutaiaila.

93. There are other smaller mountains with thin popula¬
tion. The land strips between them have a mixed population
consisting of Aryas and Mlecchas.

94-96. The rivers rising from the foot of Himavat,® of which
those people drink the water are : Gahga, Sindhu, Sarasvati,
Satadru, Candrabhaga, Yamuna, Sarayu, Iravati, Vitasta,
Vipasa, Devika, Kuhu,Gomati, Dhutapapa, Bahuda, Dfsadvati,
KausikI, Trtlya, Niscira, Gandaki, Iksu and Lohita.

1. Out of these mountain systems, Mahendra, Malaya and Sahya
ranges are well-known. The Vindhya of the Purarias includes the Satpura
range, south of the Narmada. According to De (p. 196) Sukliman is that
portion of the Vindhya range joining Pariy.ntra and ftksa mountains inclu¬
ding the hills of Gondwan and Chhota Nagpur. But M. Ali in the topo-
giaphical Map ofBharata, shows it as a ring of ranges encircling the
Mahanadi basin, very nearly coinciding with Puratiic Daksina Kosala (mod.
Mahakosal area in MP).

The Pariyatra mountain is a ring of ranges north of Narmada, nearly
encircling the catchment area of Charabal and Betwa and thus corresponds
to the Aravallis and (modern) Western Vindhya.

The 8-ksa mountain represents the modem Vindhya from the source of
Sonar to the eastern ranges marking the catchment area of the river Sopa
(AGP 112-113).

2. Mandara=A portion of Himalaya to the east of Sumeru in Garhwal
(De, p.l24- 25).

3. The mountain ranges described in note 1 above are watersheds
which bound wholly or partly the catchment areas of important rivers in
India.

It is significant that the names and order or enumeration is practically
the same as in Mt.P. and Bd.P.

Here is the list of rivers rising from Himalaya. The modern names
are given in brackets:

294

Vaya Pwrdaja

97-98. The rivers issuing from Pariyatra^* are : Vedasmyti,
Vadavati, Vrtraghni, Sindhu, Varnasa, Candana, Satira, Mahati,
Para, Garmanvati, Vidiiia, Vetravatl, Sipra and Avanti.

99-101. The rivers originating from Rk§aada and having
crystal-clear water are : The great Nada 8ona, Narmada,
Sumahadruma, Mandakini, Da^arna, Gitraku$a, Tamasa, Pippala,
Sroni, Karatoya, Pisacika, Nilotpala, Vipasa, Jambula, Valuva-
hini, Siteraja, Suktimati, Makruna, and Tridiva.

102-103. The auspicious rivers of holy waters issuing from
the slopes of the Vindhya mountains® are: Tapi, Payosni,
Nirvindhya, Madra, Nisadha, Venya, Vaitarani, Sitibahu,
Kumudvati, Toya, Mahagauri, Durga and Antasila.

iSatadru (Sutlej), Candrabhaga (Chenab), Iravati (Ravi), Vitasti (Jhc-
lum), Vipasa (Beas), Dcvika (Deeg, a tributary of Ravi), Kuhu
(Kabul), Dhutapapa (Sarada, with its headstrcams), Bahuda (Rapti),
Drsadvati (Chitaug, a tributary of Ghaggar), Kausiki (Kosi with its
tliree headwaters), Lohita (Brahmaputra).

1 . Faripatra is a variation of Pariyatra. The modern names of these
rivers are mentioned in the brackets;

Vedasmrti (Banas), Vedavati (Berach), Vrtraghni (Bantganga — Utangan).
These were big, perennial rivers of ancient Matsyade^a (now a part of
M.P.)

Varnasa is W.Banas which flows west of Aravallis, Nandana (Sabarmati);
Sadanira (Sarasvati) is probably the correct name for Satira. Para(Parbati),
Garmanvati (Chambal), Vidisa (Bes). Vetravati (Betwa).

The names of Purai^ic mountain ranges are so mixed in n.odern times
thataome rivers are attributed to both.

i^oiria, Mahanada and Narmada do not rise in Pura^ic Rksa Parvata
Rivers from Mandakini onwards arc from Bundelkhand (M.P. ). The modern
names of the rivers are juxtaposed in brackets:

Dasarna (Dhasan), TamasS (Tons); Pippala and Sroni (Syena in
Bd.P. ) seems to be one river, viz. Pippali-Sycni as in Mt.P. (mod. name;
(Paisuni).

Vipaia is probably Visala as in Bd.P. It is Bewas near Sagar in M.P.

Jambula (Jammi) a tributary of Betwa, Suktimati (Ken) (AGP
118-119).

2. As stated above, Pura^ic writers include even the Satpura hills in
the Vindhya ranges.

The modern names of the rivers arc given in brackets:

45.104-108

295

104. The rivers of the southern land rising from the slopes
of Sahya mountains are the Godavari, Bhimarathi, Krsnavaini,
Vanjula, Tuhgabhadra, Suprayoga and Kaverl.

105. The rivers issuing from the Malaya mountains^ are
Krtainala, Tamravarna, Puspajati and Utpalavati. All of them
are very splendid. Their waters are very cool.

106. The rivers originating from Mahendra mountains^ are
Trisama, Rtukulya, Iksula, Tridiva, Lahgulini and Variisa-
dhara.

107. The rivers issuing from the mountain Suktiman®
are Rsika, Sukumarl, Mandagii, Mandavahini, Kupa and
Palasini.

108. All of them are sacred like Sarasvati. All of them
flowing into the sea are (holy like) Ganga. These are the mothers
of the world and are declared as removers of the sins of the
world.

T.’ipi (I’Apti or Tapi), Pay osrii (Pain-ganga — Dc, p. 150), Nirvindhya
betwem Ujjaiu and Wiravati (in Mcghaduta) (mod. Ne\vuj), Nisadha (Sind,
on this Narwar, the capital of Nisadhas was located).

Wnya (Van-gaiiga), Vaitarani (Baitarani), Kuinudvati (Suvarna-
rckJia), Toya (Hrahmaoi), Mahagauri (Damodara). Durga (difficult to
cross) and anta-iila (full of rocks) are probably the adjectives of that wild
river — AGP 120-121.

Most of the rivers are known by their old names with a few modi¬
fications such as Bhimarathi (Bhima), Kisria-vairii (also in inscriptions for
mod. Kfsna), Vangula (Manjira), Suprayoga (Vedavati).

1 . The modern names are bracketed:

Krtamala (Vai-gai), Tamravarna (Oparni), Pusp.njati (Pambiar),
Utpalavati (Periyar) — AGP 122-123.

2. Modern names of these and explanatory remarks are siven in the
brackets.

Trisama (the three headwaters of the Ilsikulya, viz. Ghod-h.ada,
Bhagava and Patana, have this collective name); Rtukulya is Rsikuly&
(repeated under rivers from the Suktiman)

Tridiva ( a collective name for Vegavati, Niigavati and Suvarnamuklii— •
the tlirec headwaters of Lahgdlini, mod. Langulia).

3. Modern names of these rivers are brackated.

R.$ika (probably R^rikulya mentioned above); Snkumari ( Suktel, joins
the Mahanadl near Sonpur, Orissa), Mandaga (Mand), Manda-vahini
(•gamini in Bd.P., Mahanadi proper), KQpa (Krpain Bd.P., Arpa), Palaflni
(Jonk in Raipur Dist. in M.P.)

296

Vayu Purana

109-111. The branches and tributaries of these rivers are
hundreds and thousands. The countries in Central Region
(Madhyadesa) ^ are chiefly Kurupancalas, Salvas, J^galas,
Surasenas, Bhadrakaras, Bodlias, Satapathewaras, Vatsas,
Kisasnas, Kulyas, Kuntalas, Kasikosalas, Tilahgas in the border¬
land, Magadhas and Vrkas.

112. Now along the northern half of Sahya mountains
where the river Godavari flows is the most delightful region
within the whole of this earth.

1 13-1 14. There is a heavenly city named Govardhana.^ It
was built by the king of Devas for Rama’s spouse. Trees and
herbs were planted by the sage Bharadvaja for the sake of
Rama's spouse. He made this delightful wooded tract the
private part of the palace.

1 15-1 19. The colonies of Ksattriyas® are Vahlikas, Vadha-
dhaaas, Abhiras, Kalatoyakas, Aparitas, Sudras, Pahlavas,

1. At the time of ihc final redaction of the Puraiia, the following parts
of India were included in “Madhyadesa”. These are originally the names
of the tribes applied to the land where they were then settled:

Kurus — Between Ghaggar in the west and Gangj in the cast and with
forest bell on the south and the north.

P^icalas — Co-terminus with modern Rohilkhand with the central portion
of the Gahga-Yamuna doab added to it.

^Mvas — Near Kuiuksetra to the west of Matsyadesa. De thinks that it
comprised some parts of former Jodhpur, Jaipur and Alwar states (De p.
175).

Jahgalas — Generally associated with Kurus as ‘‘Kurujahgala”. Probably,
it occupied the NE part of Kurus (AGP 135).

Bhadrakaras and Bodhas along with Salvas occupied the borderland
of the Madhyadesa of Puranas.

2. Now a village in Nasik district of Maharashtra* Formerly it was an
important centre of learning. Brahma^as coming from that place formed a
sub-caste ‘Govardhana BrMunanas”. It is mentioned sever al times in the
famous Nasik inscription of U?avadata (100 B.G.) {Epigraphica Indica VIII,
p. 78).

3. Generally realms or countries arc named after the names of tribes
or peoples who colonise them. The identification of these realms is based on
AGP pp. 137-147. D.C. Sircar’s GAMl is also referred to and only the
page no. is mentioned.

( 1 ) The Va (Ba) hlikas= People of Balistan region covered by the Bolon,
Nari and Gokh rivers. It coincided with former British Baluchistan. But
according to D.C. Sircar (p. 32) it is Balkh (N. Afghanistan).

45.120-123

297

Carmakhanc^ikas, Gandharas, Yavanas, Sindhus, Sauviras,
Bhadrakas, Sakas, Hradas, Kulindas, Paritas, Harapurikas,
Ramatas, Raddhakatakas, Kekayas and Dasainanikas. The
tribes of Vaisyas and Sudras are : Karabojas, Daradas, Barbaras,
Priyalaukikas, Pinas, Tu§aras, Pahlavas, Bahyatodaras, Atreyas,
Bharadvajas, Prasthalas, Kaserukas, Laiiipakas, Stanapas,
Pidikas and Juhudas.

120. Apagas, Alimadras, Tomaras, Hamsamargas, Kasmi-
ras and Tahganas are the tribes of Kiratas.

121. These along with Culikas, Ahukas and Purnadarvas
are the northern peoples. Now hear from me the people in the
East.

122-123. People in the cast Andhravakas, Sujarakas,

(2) The Vadhadhanas ( Vatadhanas)--Prob, Waziristan. Butin Sircar
(p. 32) the Panjab-Rajaslan region.

(3) The .\bhiras=South of Saiivira but cast of the Indus— Western part
of Hyderabad dist., Sind.

(<1) The K3latoyakas— Residents ofKalat region in Baluchistan.

(.3) The Pahlavas— The region adjoining ihcHingol valley on the Parikan
river. They includ<.‘d Vaisyas and Sudras as well.

(G) Tlic Carinakliandikas— At the mouth of the river Hab and the
Churma island.

( 7 ) The Gandharas= Kandahar-lower Kabul valley.

(8) The Yavanas— loniaus, Greeks.

(9-10) The Sindhus and Sauviras— Though usually linked together, they
are different regions. Sauvira coincides with Rohri-Khairpur region of Sind
and the remaining portion is Sindhus.

(11) The Sakas— Scythians.

(12) The Ku(Pu)lindas==Kuncts of Kulu. But formerly they extended
to Saharanpur and Ambala (Sircar, 33).

(13) The Kekayas= People of the country between the Beas and the
Sutlej.

(14) The Kambojas=s People from Kahrstan who colonised the Kunar
basin.

( 15) The Daradas = The same ancient tribe living in the valley of the
Kisenganga in Kashmir.

(16) The Bar harass People migrated from Barbary or North Africa.

(17) TheTuiarassTokhariansinN. Afghanistan, but people on the Tochi
according to AGP 142.

(18) The LampakasaoLamghans associated with upper Kabul.

1. The ancient tribes and their locations from Eastern India are
identified as follows:

298

Vayu PurSna

Antargiris, Bahirgiris, Pravaiigas, Vangeyas, Maladas, MMa-
vartins, Brahmottaras, Pravijayas, Bhargavas, Geyamarthakas,
P*‘^gjyotisas, Mundas, Videhas, Tam(r) aliptakas, Malas,
Magadhas and Govindas are the counties in the east.

124-131. Now the other people who dwell in the southern
region^ are: Panqlyas,Keralas, Caulyas (Colas) ,Kulyas, Setukas,

Antargiri— Rajtnahal hills in Santhal Pargana, Bengal (Dc 8). But Sircar
locates Antargiri and Bahirgiri towards the north of Assam.

Vail geyas-- Bengal proper — the deltaic triangle between Bhagirathi-
Hooghly ( the main outlet of Gahga in ancient times) and Padma (AGP
151).

Miiladas — A Part of the district of Shahabad — the site of Visvamitra’s
Asrama in Buxar (Dc, 100); Malda district of Bengal, Rajashahi and West
Dinajpur of Bengal (.\GP, p, 151).

The Bhargavas= Probably the same as Bhargava-Ahgaya (in AGP,
p. 152) i.e. the Yamuna>Meghna Doab.

The Pragjyoti§as=K^arupa Dist. in Assam.

The Muod^s— Chhota Nagpur, especially the Ranchi district (Dc, p. 134).

The Vidchas=Tirhut countiy between the Kosi and the Gandak to the
north of the Ganga (Dc, p. 35).

The Tamraliptakas — ^Tamluk in Midnapur district including Kontai
(De, p. 203) (AGP, p. 152).

The Malas (The Mallas in Bd.P.) — The country round the Parasnath
Hills (Part of Hazaribagh and Manbhum Districts). The Mallas were at
Pavaand Kusinagara at the time of the Buddha (Dc, p. 123).

The Magadhas— South Bihar.

The Govindas or Gonarda (in Bd.P., Mt.P.) — De (p. 71) identifies it
with Gonda in Oudh.

1. The following identifications are based on Dc, (page no. indicated
in notes) and Sircar (GAMI).

The Pa^dy^ — Modern districts of Tinnevelly and Madura in Tamil
Nadu (p. 147).

The Gaulas (Colas) — The Coromandal coast to the south of the Pennar
including Tanjor (p, 151).

The Setukas— People of Setubandha, R.imcshwar (Sircar p. 38).

The Mu?ikas=Travancorc on the Malbar coast (p. 134). But Sircar
(p. 36) suggests people living on the Muri river (in Nellore and Guntur
dists., A.P.)

The Vanavasikas=Banwasi in Noith Kanara Dist. Karnatak (CGEIL
p. 79). The Kingdom of the ancient Kadamba dynasties.

The Mah2ra$ti*^s=s Roughly identified with Marathi speaking people.

The Mahi?akas— Southern Mysore (p. 120), also Sircar (p. 39).

The Kalingas== South Orissa (Puri and Ganjam Districts) — Sircar(p. 39).

45.124-131

299

Musikas, Kumanas, Vanavasikas, Maharas(ras, Mahisakas,
Kalirigas, Abhiras, Gaisikas, excellent Atavyas, Pulindras,
Vindhyamulikas, Paunikas, Maunikas, Asmakas, Bhogavardhanas,
Nairnikas, Kuntalas, Andhras, Udbhidas, Nalakalikas.

Now hear from me the names of other people : l§urpakaras,
Kolavanas, Durgas, Kalitakas, Piileyas, Suralas, Rupasas, Tapa-
sas, Turasitas, all the Paraksaras, Nasikyas and others; those
lands in the valley of Narmada', viz. : Bhanukacchas, Samas,
Heyas, Sahasas, Sasvatas, Kacchiyas, Surastras, Anartas,
Anartas, Arbudas and Sarhparitas. Now listen to the residents
of the Vindhya mountains.^

The Abhiras— South-eastern portion of Gujarat about the mouth of the
Narmada (Sircar, p. 1 ).

The Pulindras (also Pulindas) = Region between the Pranahita and
Bandia rivers, both tributaries of the Godavari.

The Paunikas or Paurikas=A small territory occupying the valley of
the Purna, a tributary of the Godavari.

The Asmakas== Aurangabad district and Bodhana country round about
in Nizamabad Dist. (Sircar, p. 40).

The Bhojavardhanas=Thc valley of the upper Purna river below the
Sahyadri. Bhokardan about 30 miles from Ajanta (Sircar, p. 40).

The Kuntalas=Thc southern Maharashtra and northern Canara Dist.

The Andhras— Not the present big state in south India. Region com¬
prising Krishna and Guntur district of Andhra Piadesh together with its
neighbouring area (CGEILp. 80).

1 . Some identifications proposed ;

The Kacchast = Cutch, now in Gujarat state.

The Sura?tras=Sauraslitra (former Kathiawad) now in Gujarat.

The Anartas— Gujarat and a part of Malwa (Dc, p. 8).

The Arbudas— The country around Mt. Abu(De, p. 16).

2. The Malavas= Though Malavas settled in Avanti (around Ujjain)
finally and gave their name to the ancient Avanti desa, it is possible that they
were in south Marwar (in Rajasthan) at the time of this Purana.

The Karusas.— The country around Reva (De, p. 95).

The Mekalas— Country around Amarkantafc, the source of the Narmada

The Utkalas= Orissa.

The Dasamas— Modern eastern Malwa (Sircar, p. 43).

The Bhojas= Country around Bhilwara in the Chambal basin (AGP,
p. 159). Sircar identifies them with the people of Vidarbha who founded a
kingdom in Goa ( p. 43 ) .

The Ki$kindhakai^Sircar identifies it with modern Kalyanpur. south of
Udaipur Division (p. 43)-

300

Vdyu Purdifza

132-134. Malavas, Karusas, Mekalas, Utkal^is, Uttamarnas
Dasarnas, Bhojas, Kiskindhakas, Tosalas, Kosalas, Traipuras,
Vaidikas, Tumuras, Tumburas, Satsuras, Nisadhas, Anupas,
Tunj^ikeras, Vitihotras, Avantis. These are the kingdoms on the
Vindhya mountains.

135-137. Now I shall mention mountainous territories.^
These are ; Nigarharas, Haihsamargas, Ksupanas, Taiiganas,
Khasas, Kusapravaranas, Hunas, Darvas, Hudakas, Trigarias,
Malavas, Kiratas and Tamasas. The learned know of four ages
in this Bharata, viz. Kj-ta, Treta, Dvapara and Kali. I shall
explain their natural features later.

The Tosalas= The southern p.irt of Kosala or Gondwan District around
Tosali (mod. Dhaiiti) in Puri District (De, p. 43).

The Kosalas= Sircar identifies this with Daksiija (Southern) Kosala —
modern Raipur, Bilaspur and Sambalpur region (p. 43).

The Traipuras= The region around Tewar. This covers present Jabalpur,
parts of Mandla and Narasimhapur Districts.

The Vaidikas= A misprint for Vaidisas: Eastern Malwa with Vidisii or
Bhilasa as the capital (p. 43).

The Tumuras— Modern Tumain in Guna Dist., M.P. — (Sircar, p. 44).

The Ni§adhas— -Marwar with Narwar as its capital (ibid).

The Anupas= South Malwa country about Nimar (De, p. 8).

The Tundikeras==The Narmada basin around the town Sainkheda (AGP
161).

The Vitihotras=Thc country around Satwar 30 miles north-west of
Harda. It is bounded on the north-east and west by the Vindhyas and by
the Narmada in the south.

The Avantis— The country around Ujjain.

1. Sircar identifies some as follows:

The Haihsa-margas= People of Hunza in N-W Kashmir (p. 45.)

The Khasas= Mod. Khakkas. They lived in Kashmir.

The Trigartas= Modern Jalandhar region (Panjab).

The Kiratas== Himalayan Mountaineers.

46.1-9

301

CHAPTER FORTYSIX
Description of Kirhpurusa Varsa

Suta said :

1. On hearing this and desirous of hearing further, the
delighted sages asked Lomaharsana:

The Sages said :

2-3. The sub-continent of Bharata has been described by
you. Now describe the Kimpurusa^ and Hari Varsas.** Thus
requested by the Brahmanas, Lomaharsana replied suitably
this question as follows (lit. in the manner indicated in this
Purana) .

Suta said :

4. Please listen, O Brahmanas, to what you are pleased to
hear. In the Kirhpurusa country, there is a big grove of Plaksa
trees comparable to the Nandana forest.

5. The span of life in the Kimpurusa land is said to be
ten thousand years. The men are gold-complexioned and the
women resemble Apsaras-s.

6. They do not suffer from ailments; they are devoid of
sorrotvs; they are pure in mind; they possess the lustre of molten
gold.

7. In this holy country Kirhpurusa, there is a fig tree
exuding honey. All the inhabitants of Kirhpurusa Varsa drink
its excellent juice.

8. Adjoining Kirhpurusa, there is Harivarsa where the
people arc yellow as gold in complexion.

9. All the people there are descended from Devaloka and
have divine forms. In Harivarsa, all people quaff the splendid
juice of sugarcane.

1. Kiriipuru^a Var^a a mythical land — GAMI, p. 366; Kiihpurusa
desa — ^Ncpal (De, 100).

2. Hari-Var§a — mythical territory (GAMI, p. 559) ; the western Tibet
(De, p. 74).

302

ViSyu PurUa^

10. They live joyously upto eleven thousand years. They
remain delighted in their minds. Old age does not afflict them,
nor do the people get decrepit or senile.

11. In the central sub-continent Ilavrta' which I have
mentioned before, the sun does not blaze fiercely and men do
not get aged (pre-maturely).

12. In Ilavfta the moon, the sun and the stars are dim.
Men have the colour, lustre and fragrance of the lotus flower.
Their eyes are as wide as the lotus leaf.

13. They feed on the juice of Jarhbu fruit. They neither
grow aged nor decay. They have fragrance. 'I'hey are cultured
and polished. They enjoy pleasures as the fruit of their aus¬
picious rites.

14. They are fallen from Devaloka. They are non-scnile
and deathless. These excellent men live for thirteen thousand
years.

15-16. In the sub-continent Ilavrta, they live the full span
of life. The sub-continent is twenty six thousand Yojanas in
length and nine thousand Yojanas in breadth around Meru. It
is fashioned like a saucer.

17. Nine thousand Yojanas to the west of Meru lies the
mountain Gandhamadana, thirtyfour thousand Yojanas long.

18. To the north and south, it stretches upto Nila and
Nisadha mountains. Its height is forty thousand Yojanas. It
penetrated downwards to a thousand Yojanas.

19. The mountain Malyavan lies in the east. Its magnitude
has already been mentioned. It is to the south of Nila and to
the north of Nisadha. The great mountain Meru of extensive
magnitude lies in the centre of these mountains, which seem to
penetrate it.

20-22. Its extent is hundred thousand Yojanas since the
ocean is circular and since it sanctifies the zone of the earth.
Measurements are reduced in rectangular areas when they are
undemarcated. Coming to the middle they split (?)

23. A river of Jarhbu juice resembling liquified collyriura
flows from the south of Meru to the north of Nisadha.

1. Ilavfta — ^The country surrounding the Pamirs (AGP, p. 32, fig 2).

46.24-37

303

24-26. There is an everlasting Jaiiibu tree called Sudariana.
It blooms and bears fruits perpetually. It is resorted to by
Siddhas and Caranas. It is the biggest tree in Jaihbudvipa, a
hundred thousand Yojanas high. This lordly tree touches heaven.
The length of the fruit is eight hundred and sixty one Aratnis.
This is determined by sages who know the truth.

27. When the fruits fall on the ground, they make a loud
noise. The juice of the Jaihbu fruits develops into a flowing
river.

28. The river passes around Aleru and then enters Jarhbu
mula and the people there drink of it. They are delighted and
surrounded by the tasty Jariibu fruits.

29. Imbibing the juice they conquer old age. Certainly
they never fall sick or die.

30. The gold called Jainbiinada which Devas wear as
ornaments is found there. It appears as splendid as the glow¬
worm.

31. The splendid juice of the fruits of all Vrirsa-trees
(Jariibu) strengthens the people (of the continent). It is the gold
that is used for ornaments of Devas,

32. Their excretions (faeces and urine) are scattered all
round. Thanks to the blessings of the Lord, the earth absorbs
the refuge and the dead bodies.

33. The Raksasas, Pisacas and Yaksas reside on Himavat.
The Gandharvas and Apsaras-s live on mountain Hemakuta.

34. The Nagas including Sesa, Vasuki and Taksaka live
on Nisadha. The thirtythree groups of Devas, the Yajnikas,
wander over the great Meru. On the Nila, full of lapis lazuli,
Siddhas and Brahmarsis live.

35. The mountain Sveta is the abode of Daityas and
Danavas. The mountain Srrigavan is the place which the Pitps
frequent.

36. Thus the mobile and immboile beings have settled in
the nine continents in their respective places.

37. The population of Devas and human beings is too
enormous to be enumerated. It should be accepted with faith
by those who wish to know it (by experience).

304

Fay« PurUt^a

CHAPTER FORTYSEVEN ,

Descent of the Gahgd

Sula said:

1 . The mountain Kailasa' is on the left of Himavat. Here
lives the prosperous Kubcra along with the Raksasas. The ruler
of Alaka rejoices in the company of Apsaras-s.

2-3. Splendid, auspicious, cool water flows from the foot
of Kailasa into a lake called Manda. It is full of lilies and is
sparkling like autumnal clouds. From that (lake) proceeds the
auspicious, heavenly river Mandakini.* On its bank stands a
great celestial forest called Nandana.

4-5. To the north-east of Kailasa, there is a mountain
called Candraprabha near mount Suvarna which abounds in
celestial animals, medicinal herbs and minerals for the use of
Devas. The mountain Candraprabha® is like a pure jewel.
There is a divine lake Acchoda at its foot.

6. From that lake rises the divine river Acchoda. On its
banks there is a great, sacred forest Caitraratha.

7. Manibhadra, a general of Yaksas, lives on that mountain
along with his attendants. He is surrounded by his retinue of
fierce Guhyakas.

8. The holy river Mandakini and the river Acchoda flow
into the great ocean through this zone of the earth.

9-11. South-east of Kailasa, there is the great mountain
Lohita. It is brilliant like the sun and has peaks of gold. It is
adjacent to the heavenly mountain PiiSanga that abounds in red
arsenic. It is full of auspicious animals and medicinal herbs.
At the foot of the mountain (Lohita) , there is a great divine lake
called Lohita, from which flows the great auspicious water

1. The description of Kailasa here, though poetic, shows that the Pura^a
writer was conversant with the topographical features of the Manasa
Sarovar basin — AGP 55-58.

2. Probably this is the river Uma and the Zhong Ghhu which flows
through Gauri Kuuda on the eastern flank of mount Kailasa into the
RaksasaT^ (the twin lake of the Manasa Sarovar) — AGP 65.

3. Probably the Surange La, the NE range of Kailasa from which water
flows into Lake Kongys Tso or Lake Gotmehe — ^AGP 65.

47.12-21

305

(river) called Lauhitya.^ On its bank there is a great divine
forest of gods, called Visoka.

12. On that excellent mountain there lives the self-control¬
led Manivara Yaksa, along with his retinue of righteous
Guhyaka.s.

13-14. The great mountain Vaidyuta^ consisting of varie¬
gated minerals and metals lies near the Ahjana mountain born
of the body of the demon Vrtra. It has three peaks and it
abounds in ferocious animals and medicinal heibs. It is on the
southern side of Kailasa. At the foot of the mountain Vaidyuta,
there is the holy lake Manasa where Siddhas live.

15. From that lake rises the sacred Sarayfi that sanctifies
the worlds. The divine forest on its 1)ank is very famous by the
name Vaibhraja.

16. The Raksasa Brahrnapata, an attendant of Kuberaand
son of Prahetr lives there. He has infinite valour (yet) he is
self-controlled. He is surrounded by hundreds of Yatudhanas
capable of traversing aerial regions.

17-19. To the west of Kailasa, there is the excellent
mountain Aruna ® It is full of important animals, medicinal
herbs, gold and other minerals. Nearby is the mountain
Munjavat, a glorious mountain resembling clouds. This is a
fdvourite haunt of the great Lord l^ankara. It is surrounded by
clusters of rocks, pure and golden. It appears (as if) to brush
the heaven with its hundreds of golden peaks. This great divine
mountain is snow-capped and inaccessible.

20-2 1 . On this mountain lives Lord Dhumra-Lohita,* the
king of mountains. At its foot there is the lake Sailoda® from

1 . This is the BralimaputrA. From a small lake at the foot of the moun¬
tain, the Brahmaputra enters Tamchok Khambah, the headwater of the
Brahmaputra — AGP 60.

2. This is the peak Gurla Mandhata, since lake M^asa Sarovar lies
below its northern face and the river Karnali (Map Ghhu of Tibetans), a
major tributary of tlie Sarayii, rises here — AGP 6(5,

3. This is the Ladakh or Leh range {Ibid) .

4. According to M.Ali, it is the Nanga Farbat (for details vide AGP
66-67) .

5. M.Ali identifies lake Sailoda with the Wular lake which once occu¬
pied the whole of Kashmir — AGP 67.

306 Vayu Purdna

which flows the heavenly river Sailoda. BcWveen the rivers
Caksus and Sita fSita), it enters the sea.

22-23. The famous divine forest Surabhi lies on its banks.
North of Kailasa there lies a mountain Gaura byname, which is
the resort of auspicious beings and abounds in medicinal
herbs and yellow orpiment. It is a splendid bejewelled moun¬
tain having golden peaks.

24. At the foot of the mountain, there is a splendid lake
called Bindusaras.i Even its sands are of gold. It was to this
lake that Bhaglratha came.

25. For the sake of the river Ganga, that saintly king lived
there for many years (thinking to himself:) “My ancestors will
go to heaven, if they are bathed in the waters of the Ganga.”

26. The goddess Ganga ( lit. a river flowing through three
paths, viz. the heaven, the earth and the nether-world) ® was
first initiated there. Rising from the foot of Soma mountain, she
divides herself in seven streams.

27. There the sacrificial posts are made of precious stones.
The citis (oblong quadrilateral sacrificial pits) are golden. It
was after performing a sacrifice there that Indra along with
attending Devas attained to Siva.

28. The innumerable stars of the milky way in the clear
sky, which look very clo.se to each other and glitter brightly at
night are nothing but the goddess Ganga.

29. Having flowed through the sky and the heaven, the
Ganga came down upon the earth. When she fell down on the
head of Siva, he held ( up) her with his Yogic Maya power.

30. As the river became furious, some drops (of her water)
fell an the earth and created a lake of drops and hence came to
be known as Bindusaras.

1 . The name is explained in two ways :

(i) A collection of drops of water. The ba.sin between mountain Aling
Kangri and Kailasa Tanglha is dotted with innumerable small and large
lakes.

(ii) A lake of frozen particles of snow. In the past the basin Aling Kangri
and Kailasa Tanglha was an extensive snowficld.

2. Verses 26-40 describe the natural phenomenon called descent of the
Ganga. The term TripathagS indicates the three'stages in the descent of the

47.31-40

307

31-33. It is reported that when (the flow of) the goddess
Gahga was checked by Siva smilingly, she planned in her mind
of sweeping away god Siva: “I will cut my way (to Patala) and
carry offSahkara along with my current”. On coming to know
the wicked design Lord Siva intended to keep her in obscurity
in his body (head) . Realizing the cruel intention of the river,
he confined her on his head, as she fell down with force on the
earth

34-35. At the same time Lord Siva saw before him King
Bhagiratha who had grown emaciated, and a veritable network
of (visible) veins and whose sense-organs were not functioning
well due to hunger. The Lord thought to himself, “I have been
propitiated by him (this king) earlier for this river.” Becoming
aware of the boon granted to him earlier, he controlled his
anger (against the river) .

36. On hearing the request of God Brahma to keep up his
promise, the Lord released the river held up by him by his
prowess, for the sake of Bhagiratha by whose severe penance
he felt satisfied.

37-39. As the river was being released, the flow of the river
started in seven currents. Three of them flowed to the east and
three to the west. The entire course of the river Ganga was
divided into seven parts. Nalini, Hradini and Pavani^ flowed
to the east. Sita, Gaksu and Sindhu flowed to the west. The
seventh current led by Bhagiratha flowed to the south.

40. Hence it is known as the Bhagirathi. That river entered

Ganga, viz. (i) the Milky Way in the sky, (ii) Snowy or Glacial Gahga and
(iii) the Fluvial Gahga. Out of these Akasa-Gahga is a poetic name for tlie
Milky W ay ( v. 28) . The confinement of the Gahga in the matted hair of god Siva
(vv. 29-33) is the glacial stage and the release of Gahga (v. 36) indicates the
melting of the snowiields and glaciers. M. Ali depicts the whole process
graphically {op.cit. pp. 63-64) but he does not explain the role of Bhagi¬
ratha in this descent. Did he manage through his engineers to divert that
river to India in the south ?

1. M. Ali {op. cit. p. 69) identifies Nalini, Hradini and Pavani — the
east-flowing rivers with Yangtse, Mekong and Salween, the rivers flowing
to the west, viz. Sita, Gaksus and Sindhu with Yarkand, Shyok and Indus
while the southern river Bhfigirathi is the Gapga. De, however, identifies
Sitfi with Jaxartes (p. 181) and Gaksus with Oxus or Amudariya (p.43) .

308 Vayu Pur&na

the salt ocean. All these (seven currents) offer devotion to the
Varsa called Hima.

41-43. These seven streams issuing from the Bindu lake
sanctify several countries mainly occupied by Mlecchas and
approach a place where Indra showers the rain. They are as
follows : Sirindhras, Kuntalas, Cinas, Barbaras. Yavasas, Druhas,
Rusanas, Kunindas and Ahgalokavaras. The river Sita divides
the desert of Sindhu into two and flows into the western ocean.

44. The river Caksii flows through these countries: Cinamarus
(Chinese desert ?), Nahganas, Sarvamulikas, S^hras, Tusaras,
Tariipakas, Pahlavas, Daradas, and Sakas. It then falls into the
ocean.

45-49. The Ganga sanctities the auspicious Aryan coun¬
tries: Daradas, Kasmiras, Gandharas, Varapas, Hradas, Siva-
pauras, Indrahasas, Vedatis, Visarjayas, Saindhavas, Randhra-
karakas, Bhramaras, Abhiras, Rohakas, Sunamukhas, Ordhva-
manus, the places frequented by Siddhas and Caraiias,
Gandharvas, Yaksas, Raksasas, Vidyadharas and Uragas
(Serpents) , Kalapa-gramakas, Paradas, Siganas, Khasas, Kiratas,
Pulindas, Kurus, Bharatas, Paficalas, Kasi, Matsyas, Magadhas,
Angas, Brahmottaras, Vangas and Tam (r) aliptas.

50. Obstructed by the Vindhya mountain, it falls into the
southern sea. The holy river Ahladirii (one of its eastern
branches) flows to the east.

51-55. It inundates the habitations oftheNisadas,DhIvaras,
Riikas, Nilamukhas, Keralas, Ustirakarnas, Kiratas, Kalodaras,
Vivarnas. Then it vanishes into the expanse of the sea towards
the east. The branch Pavani also flows to the east sanctifying
Apathas, Indradyumna lake, Kharapathas, Indrasankupathas,
the middle of the garden Maskara and Kuthapravarana. Near
Indradvlpa, it enters the salt ocean.

56-58. The branch Nalini flows to the east sanctifying the
Tomaras, Haiiisamargas and {Huhukas. Rising in the eastern
lands and piercing through mountains in several places, it
reaches Karnapravaranas and AiSvamukhas. After passing
through the desert mountains, it reaches Vidyadharas. It flows
into the great ocean at the Nemimandala Ko§tha.

59. The branches and tributaries, of these rivers are

^7.60-69

309

hundreds and thousands. They fall into the ocean as the water
is showered by Indra.

60. On the banks of the river Vasvokasa, on the peak
Harisrhga famous for its fragrant waters, lives the scholar
Kauberaka of self-control.

61 . Yajftopeta, Sumahan, Amitaujas and Suvikrama are
his attendants. They are on par with him. Kauberaka is sur¬
rounded by scholarly Brahma-rak§asas of the family of Agastya.

62. The prosperity of the inhabitants of mountains should
be known thus. Through mutual cooperation their prosperity
arising from Dharma (Virtue), Artha (Wealth) and Kama
(Love) becomes doubled.

63. Behind Hemakuta there is the lake Sayana.' The rivers
Manasvini and Jyotismati emerge from this lake.

64. They flow into the eastern and western oceans res¬
pectively. On the excellent mountain Ni§adha is the lake
Visnupada.®

65. The two rivers, Gandharvi and Nanvali rise from it.
There is a great eddy called Candraprabha rising to the west of
Mcru.

66. The holy river of Jaiiibu juice, the source of the
splendid gold (called Jarhbunada) flows from here. The lake
Payoda,® as splendid as the white lotus, is on the mount Nila.

67. It is from this lake that the rivers Pundarika and
Payoda have their source. The holy lake Uttara-raanasa rises
from mount .^veta.

68-69. The two rivers Jyotsna and Mrgakanla rise from
this (lake) . The holy lake known as Rudrakanta is* full of

1 . This lake known as Naga in other Furanas is the Lake ‘Naktso* which
with Pangong Tso forms an extensive water sheet — AGP 7 1

2. Now known as Lake Chakmaktin, the source of the VVakhan river
which flow's west in the land of Gandharvas. It is in the Wakhan region that
mounts Meru and Nisadha come closer to each other — AGP 71.

3. M. Ali identifies this with the Kara Kui of northern Pamirs. It is a
twin lake mentioned as Payoda and Pundarika (like lakes Marasa Sarovar
and Raksasa Tal in the South Kailasa region) . Hence this twin lake Kara
Kul is aptly called Uttara Manasa.

4. M. Ali believes that the lakes in w. 68-70 were in Siberia — AGP
72.

310

Vdyu Pur&m

honey and lotuses and is agitated by fishes and birds. It abounds
in wish-yielding trees. It is pleasant and sweet like honey. It is
reported that it is created by Siva.

70. There are twelve famous lakes full of lotuses, fishes and
birds. They are named as Rudrajayas and they are (big) like
seas.

71. From these lakes there emerge the rivers Santa and
Madh^d. There is no rainfall in the Kirhpurusa continent.

72-73. Excellent rivers flow here with waters from the sub¬
terranean regions. These blessed rivers flow through the moun¬
tains Rsabha, Dundubhi, Dhumra and Mahagiri, to the east and
fall into the briny sea. Others flow to the north over the moun¬
tains Gandrakahka, Prana, Mahan and Agni and merge into the
great ocean.

74. The mountains Somaka, Varaha and Narada extend
to the west upto the briny sea.

75-76. The great mountains Cakra, Balahakaand Mainaka
extend to the southern ocean. In between Candra and Mainaka,
to the south, there is the great fire Samvartaka which consumes
the waters of the ocean. It is known asAurvaand Vadavamukha.

77-78. The twelve mountains entered the ocean because
they feared Mahendra who would have cut off their wings.
What is seen reflected in the form of a black hare on the white
(orb of the) moon is the replica of Bharatavarsa divided
into nine regions. It is seen in the moon that rises here and not
elsewhere.

79-80. These countries become more and more flourishing
in respect of good qualities, health, longevity and magnitude
based on virtue, love and wealth. Different kinds and castes of
people and other living beings endowed with good qualities
live in the different countries. Thus the Earth holds the entire

universe.

48.1-14

CHAPTER FORTYEIGHT
Cou7itries of the Jarhbudvipa

311

Siila said :

1-4. Know that there is an ocean ten thousand Yojanas in
extent to the south of Bharata. There is a country in it three
thousand Yojanas long and one-third of it in breadth. It
abounds in fruits and flowers. The regional mountain {Kula-
parvata) thereof is Vidyutvan,^ the innumerable peaks of which
embellish the land. There are thousands of rivers there, with
clean and tasty water. The lakes contain pure water.

5-7. In the many long and wide caves, and crevasses of
that mountain there are many prosperous jolly men and
women of various shapes and features. In the many spacious
and long and wide cavities (valleys?) are established hundreds
and thousands of cities built into the mountain. These houses
are joined to one another and have only a door each.

8. The subjects thereof have long beards and moustache.
They are black and shining like clouds. They have the maximum
life span of eighty years.

9. They eat fruits and roots and live like monkeys. Like
cattle, they follow promiscuous, unconcealed sexual habits. They
are devoid of bodily and mental purity and they have no fixed
rules or conventions.

10. That continent is full of worthless men. Similarly other
countries and islets shall be known in due order.

11-14. The groups of islands known as Peacock islands are
extending to twenty, thirty, fifty, sixty, eighty and hundred
Yojanas. There are a few, extending to a thousand Yojanas.
They are long, wide and full of various living beings. Besides
Jarhbu-dvipa there are six islands. These islands are famous all
over the earth for their mines of gems and precious stones. They
are known as Anga, Yama, Malaya, Sankha, Kusa and Varaha®
islands.

1 . The Vidyutvan mountain is obviously the Arakan Yoma of Burma.
The islands dotting the Arakan coast are mcniioned in vv. 11-12 — AGP
178-179.

2. These are the lands around India.

312

Vdyu Purdna

15. Know ye that the Ahga Dvlpa^ comprises islands, and
many people of the Mleccha tribes live there. That continent is
very large.

1 6. There are mines of gems, corals and gold in that land
here. It is variegated with rivers, mountains and forests. It
resembles the vast expanse of the briny sea.

17-18. There is a mountain called Cakragiri full of many
rivulets and caves. The caves afford shelter to various Jiving
beings. That great mountain spreads on to many places in the
Naga land with its extremities reaching the lord of rivers, the
abode of serpents (ocean ) .

19. What is called Yamadvipa^ is also full of mines of gems.
There is a mountain called Dyutimiin, embellished with minerals
and is the source of many rivers and gold (mines) .

20-21. Similarly, the Malaya Dvipa® is also surrounded
by the ocean. It is the source of gems, jewels and gold. It is
very prosperous. It is the place of origin of sandalw'ood and is
surrounded by gulfs (lit. seas). Many kinds of Mleccha tribes
live there. There are many rivers and mountains.

22. The glorious mountain Malaya is the sotirce of origin
of silver. This excellent moutain is famous as Mahiimalaya.

23. It is known as the second Mandara mountain. The
abode of Agastya, bowed to by Devas and Asuras, is also there.

24-25. There is another mountain Kaheanapada which is a
second Malaya. There are many hermitages there, resorted to
by pious persons and full of hedges of grass and Soma plants.
It abounds in flowers and fruits of all kinds. It excels even the
heaven. On festive occasions, on all Parvan days, heaven
descends to that place.

26-28. There is a great city Lanka on the beautiful ridge
and peak of the mountain Trikuta decorated with different

1. Verses lf>- 18 describe Anga-dvipa. Ali identifies it with the Malaya
Peninsula due to pointers such as Mleccha population, gold, corals (AGP
179).

2. Yama-dvipa is tentatively traced to Sumatra, Malaya, and Java.

3. M. Ali identifies it with the southernmost peninsular India— AGP
179-180.

48.29-38

313

minerals. The mountain is many Yojanas in height. Its variega¬
ted precipices and caves resemble houses. The city has gold
ramparts and archways. There are many mansions and palaces
with turrets and gables of variegated colour. It is a hundred
Yojanas long and thirty Yojanas broad. It is flourishing and
the people there arc happy and gay.

29. It is the abode of noble Raksasas who can assume
various forms as they please. Know that to be the habitation
of the enemies of Devas, proud of their strength. Free from all
harassments, this city is inaccessible to human beings.

30. In that island, on the eastern shore of the sea there is
Gokarna, the great shrine of Sankara.

3 1 . {^ahkhadvlpa^ is ruled as a single kingdom extending
to a hundred Yojanas. It is the abode of many Mleccha tribes.

32. The mountain Sankhagiri has the lustre ofwhite conch-
shell. It is sacred and is the source of many gems. It is resorted
to by pious persons.

33. From this mounlain rises the holy river l^ankhanaga.
I^ahkhamukha, king of Nagas, has his abode there.

34. Similarly, the Kumudadvipa- is brightened by varie¬
gated flowers. Full of many villages, it is the source of many
gems and jewels.

35. There the blessed sister of Mahadeva, named Kumuda,
the destroyer of evil persons, is worshipped by the people.

36-38. Similarly in the island called Varaha®, there is a
beautiful mountain known as Varaha containing many caves,
crevasses and rivulets. The island is densely populated by
different Mleccha tribes and people of different castes. There
are many habitations and cities flourishing and prosperous with
wealth and foodgrains. It is full of righteous people. The rivers,
mountains and forests thereof contain various kinds of fruits
and flowers of various colours.

1. .^ankha-dvipa is Zaagistan of Arab geographers. It represents a part
of the eastern shore of Africa from Abyssinia to Madagascar.

2. Kumuda-dvipa or Kusadvipa identifiable with western Asia, Arabian
Peninsula— AGP 183.

3. Varaha-dvipa is identifiable with ‘Horn of Africa’. Scholars differ
about these identifications.

314

Purai}a

39. A great river known as Varahi emerges from that
mountain. Its waters are tasty. There are holy centres on its
banks. This river is bestower of bliss.

40. O Brahmana, the people bow to Visnu the powerful
deity in the form of a Boar. They do not honour any other
god.

41. Thus the six southern islands of the Bharata country
have been described in detail.

42. In this single Bharata there are many islands separated
by the ocean. They have been divided into various parts.

43. Thus have been described in details the four great
continents adorned with islands interspersed in between as well
as Jambudvipa together with its adjacent islands.

CHAPTER FORTYNINE
Description of Plaksa Dvipa and other Dvipas

Suta said

1. O excellent Brahmanas, I shall describe the Plaksa-
dvipa^ precisely but succinctly. Listen to it as I narrate it
exactly.

2. Its extentis twice that of Jariibud\dpa. Its circumference
(perimeter) is thrice its breadth. This briny sea is surrounded
by that continent.

3. The people over there are righteous and have a great
longevity. There is neither famine nor fear of old age and
ailments.

1. The dvipa derives its name from Plak?a tree (a fig tree) (v. 26). It
indicates Mediterranean climate V.V. Iyer identifies Plak.?a with Greece and
adjoining lands in 'The Seven Dvipas of the Furnas’, Quarter^ Joum, of
Mythic Society (London) XV. 62. 73. M. Ali identifies it 'without hesitation*
as the basin of the Mediterranean (AGP 41) . Placiai a town in Mysia is
traceable to Plaksa.

49.4-16

315

4. There are seven mountains and seven rivers there also.
They are splendid sources of precious stones. I shall mention
their names.

5. In the seven continents, Plaksa and others, there are
seven great and steep mountains established in all directions.

6. I shall first mention the seven great mountains in the
Plaksa Dvipa. The first is Gomedaka resembling a cloud. The
country too is named Gomedaka after the name of this
mountain.

7. The second mountain named Candra is full of medicinal
herbs. For the preparation of Amrta (nectar) (gods) A^vini
Kumaras planted the medicinal herbs here.

8. The third is named Narada. It is an impassable mountain
of great height. It was on this mountain that the sages Narada
and Parvata were born.

9. The fourth mountain is called Dundubhi. On this
mountain, formerly a drum was beaten by the Devas, the sound
ofwhich killed living beings. The Salmala tree by its drum
Rajjudara full of ropes slays the Asuras.

10. The fifth is named Somaka where the nectar was
collected formerly by Devas. It was taken away by Ganu^a
for liis mother.

1 ] . The sixth is named Sumanas and also Rsabha. The
demon Hiranyaksa was killed by Varaha on this mountain.

12. The seventh mountain is Vaibhraja. It is great and
glittering like crystal. Since it shines with rays, it is known as
Vaibhraja.

13-14. I shall mention the names of the countries of these
mountains in due order. The first country is Gomeda. It is a
peaceful country (where fear is quelled.) The country of
Candra is Sikhara; that of Narada is Sukhodaya; that of
Dundubhi is Ananda; that of Somaka is Siva: that of Ksemaka
is R§abha;and that of Vaibhraja is Dhruva.

15. In these countries Devas, Gandharvas, Siddhas, and
Garanas reside, and are seen playing about.

16. The rivers flowing into the sea, in this continent, are
seven, one for each country. I shall mention the names of these
rivers known as the seven Gangas.

316

Fdyu Purai}a

17. These rivers along with thousands of their tributaries
flow (towards the ocean). They are always in flood with
abundant water, as the rain-god Indra showers (rains)
profusely.

18-19. The people in these realms drink from these rivers
and are delighted. The seven rivers are Subha, Santavaha,
Pramoda, Siva, Anandii, Dhruva and K^emaka. There the
people are righteous. They observe the duties and rules of their
castes and stages of life.

20. They are all free from ailments. They are strong and
never suffer from illness. Among them there is no (influence of)
Utsarpini (evolutionary) and Avasarpini^ (involutionary) eras.

21. There is no division of time based on the peculiarities
of the fourYugas. The condition of Treta Yuga is perpetually
prevailing there.

22. In the five continents beginning with Plaksa, the
activities of the seasons accord with those of the (particular)
continent.

23. The people live for five thousand years. They are
handsome, well-dressed, strong, and free from sickness.

24. In the continents beginning with Plaksa and ending
with Saka, happiness, longevity, strength, beauty, health and
virtue are exquisite.

25. Plaksadvipa is large and glorious. It abounds in riches
and foodgrains. It is endowed with divine medicinal herbs and
fruits. It has many kinds of plants and herbs.

26. There are thousands of domestic and wild animals
there. O excellent Brahmanas, the details of Plaksa Dvipa are
covered by the details of Jarhbu Dvipa. (Just as Jambu Dwpa is
named after Jariibu tree) Plaksa Dvipa derives its name from
the Plaksa tree thereof.

27-28. The deity (Siva) is worshipped in the centre of this
continent. The continent is surrounded by the sea of sugarcane-
juice. Thus the situation of Plaksa Dvipa with its extensiveness
(etc.) has been explained. Now listen to the description of
Salmala Dvipa in brief and in due order.

1. This Pura^a uses thejaina teims ^UtsarpmV and *Avasarpt^ for time
cycles, the former indicating ‘ascending time cycle’ and the latter ‘descen¬
ding one’ ^MW, p. 105) .

49.29-40

317

29. The third among the Dvipas is the excellent Dvipa
Salmala.^ The ocean of sugarcane juice is encircled by the
Salmala D'wpa, It is twice Plaksa Dvipa in extent.

30. There also, in its countries, there are seven mountains
and rivers. They should be known as sources ofprecious stones.

31. The first mountain is named Kumuda. It is as refulgent
as the sun. Its peaks are rocky and abound in all minerals.

32. The second mountain there is famous by the name
Unnata. It envelops tlie heaven by its peaks, full of yellow
orpiment.

33. The third mountain thereof is known as Bal^aka. With
its peaks of collyrium, it stands enveloping the sky.

34. The fourth is named Droria^ where the strong medici¬
nal herbs ViSalyakarani (remover of darts or splinters) and
Mrlasanjivani (that which rc-suscitates the dead) are found.

35. The fifth mountain is Kanka of excessive height. It is
covered with trees and creepers endowed with divine flowers
and fruits.

36. The sixth mountain is Mahisa resembling clouds. A
fire, born of water and known as Mahisa, exists there.

37. The seventh mountain is called Kakudman. Indra
himself showers innumerable gems there. This is the procedure
to be performed in Prajapatya rite in honour of Prajapati.

38. There are seven mountains in the Salmala Dvipa. They
are bedecked in jewels. I shall now describe the seven auspi¬
cious countries (^Varsas) associated with them. The first (Viarsa)
is Sveta connected with mount Kumuda, and the second is
Lohita connected with Mt. Unnata.

39-40. The Varsa associated with Balahaka and Jimuta
and that with Drona is Harita, that of Karika is Vaidyuta, that
of Mahisa and that of Kakuda is Suprabha. These are the
seven countries and their seven mountains. Now know the rivers
there.

1 . From its description in vv. 29-45, M. Ali identifies it with tropical
Africa boi dering on the Indian Ocean, including Madagascar — AGP 45.

2. Mount Drotia is noted for its medicinal plants. VR vi. 50..31 locates
it in Kjirasagara. De (p.58) identifies it with mount Doonagiri in Kumaun
while it is located here in the Salmaladvipa (land of silk cotton trees) .

318

Vayu PurAi}a

41 . Pani, Toya, Vitrsna, Gandra, l§ukra, VimocanI and
the seventh (river) Nivftti are the rivers of their respective
countries.

42. There are hundreds and thousands of adjacent rivers
which cannot be enumerated. They are to be believed (taken
for granted) by one who wishes to know them.

43-44. Thus the locus of Salmala DvTpa has been described
to you. Like the great Plaksa tree in Plaksa Dvipa, there is a
Salmali (silk-cotton) tree in the middle of the Dvipa which
is named after it. It is surrounded by. the ocean of wine equal
to SMmala Tdvipa) in extent.

45. O knowers of Dharma, now listen to the description
of the people in the northern continents. Understand as I relate
to you in accordance with what I have heard.

46. I shall describe the fourth continent Kusa Dvipa'
succinctly. The ocean of wine is surrounded on all sides by this
continent (Kusa) .

47. It is twice the extent of Salmala. There are seven
mountains there. Listen as they are being described to you.

48-50. The first mountain in the Kusa Dvipa is known as
Vidrumoccaya; the second is Hema; the third is Dyutiman, a
mountain resembling clouds ; the fourth is Pu§pavan; the fifth
is Kusesaya; the sixth is Hari; and the seventh is Mandara. The
word Manda means waters and Mandara means that which splits
the waters.

51-52. The distance between these mountains is twice
their magnitude. The first country is Udbhida; the second is
Venuman^ala; the third is Svairathakara; the fourth is Lavana;
the fifth is Dhrtimat; the sixth is Prabhakara; and the seventh
is Kapila. These are the seven countries and mountains.

53. In these Farjaj Devas, Gandharvas, Prabhas, Prajapatis
are seen residing and sporting about.

54. In these countries there are neither robbers nor
Mlecchas. The people are mostly fair in complexion. They die
according to seniority in age.

1. After detailing the main features of Kuiadvipa, M. Ali identifies it
with tropical grasslands such as Iran, Iraq and the fringing lands of the hot
desert (AGP 40-41) .

49.55.69

319

55. Here also are the seven rivers which are auspicious
and which dispel sins. The chief of them are Pavitra, Santati,
Dyutigarbha and Mahi.

56. Hundreds and thousand of others are known as their
branches. They flow on as Indra showers in plenty.

57. The Kusa Dvipa is surrounded by the ocean of ghee.
In extent it is equal to Kusa Dvipa.

58. Thus the position of Kusadvipa has been described
to you. Now I shall explain the extent of Kraunca Dvipa.^

59. It is remembered to have twice the area of Kusa Dvipa.
The ocean of ghee is encircled by this continent.

60. In this continent the chief mountain is Kraunca. The
next after Kraunca is Vamana and the next after Vamana is
Andhakara.

61. After Andhakara comes Divavrt. After Divavr t comes
Divinda.

62. After Divinda is the great mountain Pundarika. After
Pundarika is the mountain Dundubhisvana.

63. These are seven bejewelled mountains of Kraufica
Dvipa. They abound in fruit trees and a number of creepers.

64. The Varsa mountains are twice in height as compared
with the previous ones. Now I shall mention the names of the
Varsas. Listen and understand them.

65-66. The main land- tract of the Kraunca mountain is
KuiSalin ; that of Vamana is Manonuga. Beyond Manonuga is
the third land tract Usna. Beyond U§na is Pravaraka and
beyond Pravaraka is Andhakara. Beyond Andhakara is Muni
Desa.

67. Beyond Muni Desa is Dundubhisvana full of Siddhas
and Caranas. There the people are mostly fair in complexion.

G8. There also the rivers are seven in number one for each
country. They are Gauri, Kumudvati, Sandhya, Ratri,
Manojava, Khyati and Punc^arika. These seven appear as
Gahga divided into seven rivers.

69. Other rivers flow into these or nearby and meet the
ocean. They are large and flow with great volume of water.

1. M. Ali examines the description of this Dvipa from different sources
and identifies it with the basin of the Black Sea (AGP, 45-46).

320

Vdjfu Pura^a

70. The glorious Kraunca Dvipa is surrounded by the
ocean of whey which is equal to Krauncadvipa in extent.

71-72. Thus Plaksa and other continents have been
briefly described to you. It is impossible to describe the growth,
decay (creation and annihilation) and other details of these
continents even in hundreds of years.

73. I shall henceforth explain the features of the entire
l§aka Dvipa^ exactly as they are. Listen as I recount them
precisely.

74. Its extent is twice that of Kraunca Dvipa. It encircles
the ocean of whey.

75. All the countries there are very sacred. People die
only after a long life. There is neither famine nor fear of
old age and sickness.

76. There also are seven bejewelled mountains which
as well as the rivers are the sources of gems and precious stones.
Listen to their names.

77. The first mountain, called Udaya, extends to the east.
It is golden and is the abode of divine sages and Gandharvas.
Hence it is like Meru.

78-79. Clouds rise and pass pouring down showers. There
is a great mountain Jaladhara where Indra showers plenty of
water. There in the rainy season people get ample showers.

80. There is mountain Raivataka rai.sed by god Brahma.
It is here that the Star Revati is always established in the
heavens.

81. Beyond that there is a very great mountain called
Syama. It was due to it that people got dark complexion from
the outset.

82. Next is the massive mountain Astagiri, full of silver.
The next mountain is Ambikeya, an impassable snowclad
mountain.

83. Next to Ambikeya is Ramya where all medicinal herbs
grow. It is called Kesari and the winds blow on it.

1. M. Ali identifies this with the monsoon lands of Asia where teak
abounds, viz. Malaya, Siam, Indi-China (AGP 39), while De (pp. 172-173)
identifies it with Tartary including Turkestan in central Asia.

49.84.100

321

84-86. Listen to the names of the countries of these
mountains in due order. The country (Far^a) of the mountain
Udaya is Udaya well known as Jalada. The second Varsa, that
of Jaladhara is Sukumara; that of Raivata is Kaumara; that of
Syamais Manicaka; the splendid Var^a of Asta is Kusumottara;
of Ambikeya is Modaka ; and that of Kesaras is Mahadruma.

87. The extent, magnitude, length and breadth of this
continent are as those of Saka dvipa(?) A great tree called Saka
(teak) grows in its centre and is worshipped by the people.

88. Devas, Gandharvas, Siddhas and Caranas arc visible
and play about here in the midst of people.

89. The people (in the countries thereof) are virtuous and
observe (the distinctive rules of) their respective four castes
(Furnas) . There are seven rivers flowing to the sea, one in each
Varsa and these seven rivers are remembered as the seven
streams of Gahga.

90-91. The first river is known by the names Sukumari,
Ganga, Sivajala; and Anutapta, the second is known asKumarl,
Siddha and Satl; the third is designated as Nanda and Parvati.

92. The fourth is Sivetika which is also remembered as
Tridiva; the fifth is known as Iksu as well as Kratu.

93. These seven great Gangas of auspicious waters sanctify
all the people residing in S^a dvipa every year.

94. There are thousands of others rivers joining them. They
have abundant of waters since Indra showers rain profusely.

95. It is impossible to enumerate their names and
magnitudes. These excellents river are very holy. The joyous
people drink from them.

96-97. O Saihsapayana, this continent is very extensive.
It is like a wheel, covered by rivers and cloud-like mountains
wonderful and variegated with minerals and decorated with
jewels and corals. The cities are of various shapes. They abound
in flourishing and prosperous people.

98. The continent is full of trees laden with flowers and
fruits. It is flourishing with wealth and foodgrains. It is sur¬
rounded by the ocean of milk equal in size to it.

99-100. The land-tracts amongst those mountains are
seven in number. They are holy and splendid. The people there¬
of abide by the rules of castes and stages of life and admit no

322 Vdyu Purana

mixture of castes or stages of life. Since they do not swerve
from the path of virtue, they are invariably happy.

101. They arc neither greedy nor deceptive and neither
jealous nor malicious. There is no loss of fortitude nor adverse
results. Everything is natural with them.

102. No tax is raised. No punishment is meted out. There
is none to punish. They know of virtue by natural righteousness.
They protect one another.

103. This much and no more can be mentioned about the
residents of this continent.

I shall now describe the seventh continent Puskara. Please
listen.

104. The ocean of milk is surrounded by Puskara Dvipa,'
which is twice the iSilka Dvipa in extent.

105. There is only one glorious mountain called Mahasila
having lofty peaks full of variegated jewels.

106. This great mountain with wonderful and variegated
ridges and precipices stands in the eastern half of the Dvipa.
Its circumference is twentyfive thousand Yojanas.

107-109. Its height is thirty-four thousand Yojanas. The
excellent Manasa mountain encircles half this Dvipa. It stands
on the seashore looking like the newly risen moon. Its height
is fifty thousand Yojanas. Its girth too is so much. This mountain
Manasa is on the western half of the Dvipa.

110. In fact the two mountains constitute but a single
mountain with peaks and ridges divided into two. It is surroun¬
ded by the ocean of fresh water.

111-112. The whole mountain-range spreads over the full
extent of Pu§kara Dvipa. There are two holy and splendid
provinces in that Dvipa on either side of the mountain Manasa.
The Mahavita Varsa is exterior to the mountain while Dhataki
is the interior.

113, The people there- live up to ten thousand years with
splendid health and happiness. They have attained mental
Siddhis.

1. M. All identifies Puskara Dvipa with Japan, Manchuria and south¬
eastern Siberia (AGP 42} , while De (p. 163) regards it as the portion of
Central Asia north of the Oxus (including western Tartary), He regards
Puskara as the Sanskritisation of Bhushkara or Bokhara.

49.114-126

323

114. In the two countries (Varsas) the forms and features
and the span of life are similar. There is no distinction of high
and low among them. In appearance and conduct of life all
of them arc equal.

115. None defrauds (anyone); none is jealous. There are
neither thieves nor fear nor imprisonment nor punishment, nor
greed nor illegal acceptance of gifts.

116. There is neither truth nor falsehood nor virtue nor
evil nor the rules of caste nor the stages of life. There is no
trade, no cattle breeding, no business enterprise.

117. The lore of the three Vedas, the system of civil and
military administration, acts of service to others in return for
payment, wounding others witli harsh words or sharp im¬
plements — these are absent in the two Varsas of Puskara.

118. There are no rivers, no rainfall, neither bitter cold
nor oppressive heat, no vegetation, no water, no mountains,
no rivulets,

119-1 20. The season is perpetually the same as in Northern
Kurus. The people are happy, devoid of old age and exhaustion.
This is the condition in Dhataki and Mahavita countries. Thus
the entire situation in Puskara Dvipa has been nararted.

121. Pu§kara is surrounded by the ocean of sweet water
equal in extent to that continent.

122. The seven continents are encircled by the seven oceans.
The ocean immediately adjacent to a continent encircles it.

123. The relative increase in the size of the continents and
oceans should be known thus. Since they have abundant
increase of waters, the oceans are called Samudras.

1 24. Since in the land-tracts the four groups of people and
sages live, they are called Varsas. They afford happiness to
the people.

125. The word J^si is derived from the root \/5;. The root
y/Vrs means the continuance of energy. Since the land-tracts
afford continuance of energy they have the designation
Var^a.^

126. In the bright half, when the moon waxes, there is

1. A Popular etymology of Par/a— ‘a continent’.

324 Faj'w Purd^a

high tide in the ocean. When the moon wanes in the dark half
and sets there is low tide.

127. In the bright fortnight, the ocean gets filled with
water by itself. In the dark fortnight, the ocean recedes by
itself.

128. Just as water in a cooking pot boils up b y its contact
with fire, similarly water in the vast ocean swells in quantity
and magnitude.

1 29. The increase and decrease of water is of fixed qua¬
ntity, neither more nor less in the bright and dark fortnights
at the rise and setting of the moon. The increase and decrease
in the ocean again is the result of the waxing and the waning
of the moon.

130. It is observed that the increase and decrease of (the
level of water in) the ocean is upto five hundred and ten
angular. This (increase and decrease) is seen (occurring) on the
parvan days.

131. The term (island) is so called on account of
waters being on either side.^ They are surrounded on all sides.
As it is a store-house of waters, the ocean is called Udadhi.

132. Mountains without knots and peaks are Giris. Those
with knots are Parvatas. Hence in the Plaksa Dvipa, Gomeda,
having knots is called a Parvata.

133. The great iSalmali (silk-cotton) tree is worshipped
in the Salmala Dvipa. In the Kusa Dvipa, a stump of Kusa
grass is worshipped. Hence the continent is called by its name
(viz. Kusa).

134. In the Kraunca Dvipa, the mountain Kraufica stands
in its centre. The tree in l§aka Dvipa is ^dka (teak). (Hence)
the dvipa (continent) is named after it.

135. In the Puskara D^dpa, the Nyagrodha tree is wor¬
shipped by the people. The great lord in Pu$kara is Brahma, the
lord of the three worlds.

136. Brahma, the Prajapati, lives there along with Sadhyas,
The Devas numbering thirtythree, along with sages worship
him. The most excellent of the Devas is worshipped there.

1. Verses 131-105 give explanatory etymologies of dofpa *an island*,
udadhi *Sea’, girt, parvata 'a mountain* and explsw the names of
Dvipas.

49.137-151

325

137-138. Various gems and precious stones are obtained in
Jambu Dvipa. In all these continents people observe truth,
celibacy and self-control. Thereby, their health and span of
life is increased twofold.

139. In the above-mentioned two sub-continents of
Puskara Dvipa, god Brahma himself protects the subjects who
are ( as if) adorned with good people.

140. The supreme ruler Brahma, the lord of three worlds,
holds the rod {Dania) of chastisement (to govern them). He
is their lord, Visnu, Siva, father and grandfather.

141. (Their) food comes to them automatically without
any effort on their part. The people always take that nutritious
food of six tastes.

142. The great ocean of sweet water encircles the Puskara
Dvipa on all sides.

143. There is a great world beyond it. The ground is golden
and flat as if it is a single slab. It is twice (?) in extent.

144. Beyond that there is a mountain. At the end of the
boundary, there is a circular horizon. It is both lighted (on the
hither-part) and dark (on the rest). It is called Lokdloka.

145. Its height is ten thousand Yojanas. Its hitherward side
is bl ight and its side beyond is dim (dark) .

146. Its breadth is as much ( as its height) . It can rise above
the earth (to any height) according to its will.

The word *loka* in *dloka' is understood in the sense of
illumination (the bright interior side) and indicates the world.
And ^Nirdloka* is the dark, external side.

147. The illuminated part extends to (the world or the
area where people live) . Beyond that, it is surrounded by
water. The Mirdloka ( the dark part and portion beyond) covers
he Cosmic Egg.

148-149. Within the Cosmic Egg there arc the worlds, viz.
Bhur i.e. the earth consisting of seven continents, Bhuvar, Svar,
Mahar,Jana, Tapas and Satya. This much constitutes the
world which can be known. Beyond that, there is the end of the
world.

150-151. The cosmos is shaped like the new moon on the
western horizon (at the beginning of the bright half) when the
sun is in the Aquarius Zodiac.

326

Fdyu Purirjxt

I'here are thousands of crores Cosmic Eggs Jike this,
above, below and on all sides. They are caused and pervaded
by the seven effects of Prakrti (viz. the elements, Mahat and
Bhutadi).

152. They support one another. The later is ten times
bigger than the former. They are caused and pervaded by one
another.^

153. All round this Cosmic Egg, there is a ‘solid’ sea.
With its waters it holds the Cosmic Egg.

154. Outside the solid water, on nil its sides and above, the
‘solid’ fire holds and supports it.

155. The fire stands like an iron ball circular and globular
in shape. It is supported and held all round by solid wind. The
solid wind supports the ether as well.

156. ( Cosmic Ego) holds and supports the Ether.
Mahal (Cosmic Intellect) supports the Cosmic Ego and
is itself pervaded and supported by the infinite Unmanifest
{Prakrti).

157. The infinite Unmanifest (Prakrti) is subtle and divided
intoten.lt is infinite, immobile (with no Soul). It has neither
beginning nor end.

158. It is beyond everything. It is terrible. It has no
support. It is free from ailments. It is many thousand Yojanas
in distance. It is covered with darkness (Tanias) .

159. It is darkness itself. It is devoid of light. It isunlimited.
It does not occupy space. Even Devas cannot comprehend
it. It is devoid of activity.

160. There is a great, famous, refulgent shrine of Siva at
the end of darkness and the Ether and hence at the very border.
It is well-known for its splendour.

161. They say that spot is inaccessible even to Devas. It
lies in the premises of the great lord of Devas.

162. In the universe, the worlds getting the light and heat
of the sun and the moon, are called Lokas. There is no doubt
about this.

1. Verses 152ff give the Pura^ic concept of the seven protective
'sheaths* round the universe (Brahm^da)? The influence of Sankhya
categories is obvious.

49.163-174

327

163. There are seven worlds beneath and seven above the
Earth. O Brahmanas, there are seven pathways of the wind
and god Brahma’s abode.

164. From Patala to heaven there is a fivefold course.
This is the extent of the Universe. I’his is the ocean of the
worldly existence.

165. The activity of the Universe with neither beginning
nor end goes on like this arising from different types and groups
of people. This unsteady activity of the Universe is really
wonderful.

166. The physical creation of this is very extensive. It
cannot be comprehended even by the blessed Siddhas who know
things even beyond the scope of sense-organs.

1 67-1 68. O excellent Brahmanas ! There is no limit,
decline or end to the magnitude of (the elements, viz.)
liarth, Water, Fire, Wind, Mahaty TamaSy the infinite, omnipre¬
sent I.,ord Isvara. While enumerating the names of the Lord
(Siva), I have mentioned this before.

169. The Lord who is called by the name Siva has been
glorified to you. He pervades everything and is worshipped in
all places.

1 70. He is worshipped on thi* earth, in rasatala, ether,
wind, fire, seas and heaven. There is no doubt in this.

171. He is to be realized through penance as the Lord of
great splendor. This great God, the great Yogin has divided
himself ill various forms. He, the Lord of the worlds, is worship¬
ped in various ways in all the worlds.

1 72. Thus the worlds orginating from one another support
one another by the relationship of the supporter and the suppor¬
ted or as the effects of their cause.

1 73. The elements earth etc. are the evolutes covered up
by one another. They enter into one another, the lesser into the
greater.

174. Since they penetrate one another, they have attained
stability. Formerly they were without special features. But by
intermingling they became possessed of speciality. The earth,
fire and the wind, these three are separately and accurately
ascertained.

328

Vdyu Pnrdna

175. Their accurate ascertainment is speci^illy noticed
by the decline in attributes and essence. The accurate determin¬
ation of the rest is not observable due to their subtleness.

176. Aloka is beyond all the Bhutas (elements). They are
discernible separately only in the illuminated Ether {AkdSa'^.

111. Just as in a big vessel smaller vessels are placed and
are mutually supported by it though separate from each other,
similarly the separateness of the elements is internal within the
illuminated Ether (Akasa) .

178. All these four elements are consecutively bigger, the
later bigger than the former. The creation can function as
long as the elements exist.

179. The perfection (creation) of creatures is regarded as
being within (i.e. based on) BhfUas (elements) . The creation of
effects cannot take place without Bhutas.

180. The BhutoshGin^ of the nature ofeffects are restricted.
The entities e.g. the Mahat (Cosmic Intellegence etc.) are of
the nature of causes.

181. Thus, O Brahmanas, the arrangement of this earth
with seven continents and oceans has been explained to you
along with their divisions precisely as they are.

182-183. The cosmic form of Pradhana (the Unmanifest
Nature) which has been described (lit. enumerated) to you by
its extents and zones, is only a partial modification. Its cosmic
form is the abode of the Lord to whom belongs the whole
Universe. In this way, the elements have interpenetrated each
other.

1 84. Only this much of established arrangement (of the
Universe) can be explained by me. O King, only this much
need be heard in regard to the constitution and arrangement of
the world.

185. The seven Prakftis support one another. 'Ehere are
many Prakftis above and below and on all sides. I shall explain
them to a little extent.

186. O excellent Brahmanas, now I shall describe the
position of the luminaries, the boundaries, the horizon and
sub-horizon of the earth.

50.1-5

329

CHAPTER FIFTY

The Nether-worlds :* Manifestation of the Luminaries

1. Understand the magnitude of the earth below and
above. The earth, wind, sky, water and the fifth ( element) fire
arc proclaimed as infinite primary elements which are all-
pervading,

2-3. The earth is the mother of all beings. It is called
Dhara as it sustains all animals and living beings. It is spread
over with various countries and is teeming with many towns and
abodes. It has many (big) rivers, rivulets and mountains. It is
crowded with all classes of people. (Hence) this extremely
extensive goddess earth is praised as infinite.

4-5. Water is present in rivers, oceans, small receptacles
such as ponds or puddles, mountains, firmament and the bowels
of the earth. Hence water should be regarded as infinite. Simi¬
larly, the element of fire pervades all the worlds. It is said to
be infinite, all-pervasive and born of everything.

*The Cosmic Egg is supposed to consist of fourteen worlds arranged
vertically as follows :

I. The Upper Regions: Satya Loka

Tapo Loka

II. The Middle Region :

III. The Lower Regions
or Nether Worlds:

Jana Loka

'I'

Mahar Loka
Svar Loka

'i'

Bhuvar Loka

The Earth (Bhur-loka)

.'\tala
Sutala
Vi tala
Gabhastala
Mali&tala
Sritala

Pat^a

330

Vdj>u Purdna

6. Similarly, the firmament is well-known as supportless,
charming, the support (accommodater) of various things and
infinite. The wind is born of the Ether.

7. Waters lie within the earth and the earth is established
over waters. The sky is above, the earth is below ( it) and again
waters are underneath.

8. In this way there is no end to the evolutesof thtBhutas.
They arc infinite. Know that this has been decisively mentioned
by gods formerly.

9. The sequence should be known thus. First the earth,
then the water and the sky thereafter. This order prevails up to
the seventh world — Rasatala.

10. The nether world extends^ to ten thousand Yojanas at
each rung. Each of these rungs has been explained in detail by
the sages.

1 1 . The first rung is Atala, below that is Sutala. The widely
extensive Vitala is below that.

1 2. Thereafter come Gabhastala, Mahatala, Sritala and
Patala is known as the seventh.

13-14. The ground surface of the first (nether-world) is
black; of the second, pale white; of the third, red; of the fourth,
yellow; of the fifth, sandy, gravel-covered; of the sixth, rocky;
and of the seventh, golden.

15-19. In the first nether-world, there stands the palace of
the lord of Asuras, Namuci, the enemy of Indra. The following
abodes too are in the first nether-world, viz. the abode ofMaha-
nada, the city of Sankukarna, the palace of Kabandha, Ni§-

1. Veises 10-44 describe the Nether-worlds. Their main features are
tabulated below :

Name of the

Ground

Kings

Nether world

Surface

Atala

Black

Namuci

Sutala

Pale White

Mahajambha

Vitala

Red

Frahrada and
Anuhrada

Gabhastala

Yellow

Kalanemi

Mahatala

Sandy

Virocana

Sritaia

Rocky

Kesari

Patala

Golden

Bali

50.20-33

331

kulada’s town fully inhabited by delighted (jolly) people, the
abode of the demon Bhima, the mansion of Suladanta, the city
of Lohitaksas and Kalihgas, the town of Svapada, the city of
Dhanahjaya and of the noble-souled Nagendra* (Lord of
Serpents), the city of Kaliya, the serpent and that of Kalasa.
Thus it should be known undoubtedly that there are thousands
of cities (and abodes) of Serpents, Danavas and Kaksasas in the
first nether-world with black-soil.

20-24. In the second Nether-world (Su)Tala, O Brahma-
nas, there are the abodes of the following: the city of the
first lord of the Daityas and Raksasas (namely) of Mahajam-
bha; the palaces of Hayagriva, Krsna and Nikumbha; the cities
of the (demon) named Saiikha and that of Gornukha, demon
Nila, Megha, Krathana and Kurupada; the abode of Maho?-
nisa; the city of Karhbala, the serpent and that of Asvatara and
the city of Taksaka, the noble-souled son of Kadru.

Thus, O Brahmanas, there are thousands of cities belonging
to Serpents, Danavas and Raksasas in the second Nether-world
of pale-white coloured soil. There is no doubt about this.

25-30. In the third Nether-world, there stands the famous
city of the noble-souled Daitya king Prahrada and Anuhrada;
the city of (the Daitya) named Taraka; the city of Trisiras; the
demon Sisumara’s city full of commotion, due to the gay, well-
nourished citizens; the palace of Cyavana, the Raksasa; of Kum-
bhila and Khara; the city of the ruthless Viradha of fire-emitt¬
ing mouth; the city of Hemaka, the Serpent and that of Pandu-
raka and Manimantra; the palace of Kapila and that of Nanda,
the Lord of Serpents and of VisMa.

Thus there are undoubtedly thousands of cities of serpents,
Danavas and Raksasas, O Brahmanas, in the third Nether¬
world with yellow soil.

31-33. In the fourth Nether-world is the city of Kalanemi
the lion among Daityas, that of the noble-souled Gajakarna,
the city of Kunjara, the vast and extensive city of Sumali the
leading Raksasa, the abode of Munja, Lokanatha and Vrka-
vaktra and the city of Vainateya. The latter city extends to

•‘Mahendra’ in the text is a misprint.

332 Fdj/u Purdpa

many thousand of Yojanas and that is crowded ,with many
birds. All these are in the fourth Nether-world.

34-37. In the fifth Nether-world that is covered with sand
and full of gravel extending to many Yojanas, there is the city
of the intelligent Daitya chief Virocana, the lion among Dait-
yas, the abodes of Vaidurya, Agnijihva and that of Hiranyaksa,
the city of the intelligent Vidyujjihva, the lord of Raksasas, the
city of Mahamegha, that of Malin, the leading Raksasa, the
city of the serpent Karmara and those of Svastika and Jay a.

Thus there are thousands of cities of the serpents, Danavas
and the Raksasas in the fifth Nether-world full of gravel. This
should be known [as the situation] for ever.

38-40. In the sixth Nether-world, there is the excellent city
of Kesari, the lord of the Daityas, the cities of Suparvan, Sulo-
man and Mahisa, and the city of the noble-souled Utkro^a, the
leading Raksasa. It is there that l§atasirsa the son of Surama,
lives joyfully. The king of serpents named Vasuki, the son of
Kasyapa (stays there).

Thus there are thousands of cities of the serpents, Danavas
and the Raksasas in the famous sixth Nether-world, Rasatal a,

with rocky ground.

41. It should be known that the city of Bali is in the
seventh and the last Nether-world, Patala. It is beyond every
world. It is gay and full of men and women.

42. It is full of Asuras, serpents and teeming with haughty
enemies of the Devas. There itself is the great city of Mucu-
kunda, the Daitya.

43. It is teeming with innumerable great cities of Daityas,
full of bustle and commotion and thousands of the rich and
prosperous city of the serpents.

44. It is crowded with great rising (flourishing) cities of
Daityas and Danavas and the many flourishing abodes of
Raksasas.

45-53. O leading Brahmanas, at the (lowest) extremity of
Patala extending to many Yojanas, lives the excessively brilliant
§e$a, king of all serpents. His eyes resemble a red lotus. He is
noble-souled, free from death and old age. His complexion is
white as the interior of a shining conch* shell. He wears blue
garments. His arms are mighty. His body is large and expansive.

50.54-59

333

He is brilliant and powerful. He wears garlands of various
colours. He has a thousand faces (hoods) as bright and sparkling
as the gold-peaked mountain. He shines with ear-rings. He
appears like mount Kailasa encircled by ringlets of blazing
flames due to his tongues emitting the lustre of blazing fire with
leaping flames. With a splendid halo round him and two
thousand sparkling eyes as lustrous as the rising sun, he shines
gloriously. He has the colour of the moon and the Kunda
flower. His string of beads shines like a cluster of midday
suns on the top of Sveta mountain.

He is brilliant and terrible with his matted hair. While lying
down or sitting, he appears like a mountain with a thousand
peaks sprawling over the Earth. He is the excessively refulgent
lord of Nagas and is attended by blessed Nagas of great strength
and huge bodies. He is the l§akti of Visnu in the form of a
Serpent. That is the final established boundary (of Nether-
worlds).

54. Thus the seven Nether- worlds that could be discussed
have been recounted. They are always inhabited byDevas, Asuras,
great Serpents, and Rak$asas.

55. Beyond this is total absence of light. It cannot be
traversed by Siddhas and Sadhus (good people or sages). It is
unknown even to Devas and is traffic (life)-less.

56. O excellent Brahmanas, thus is the grandeur of earth,
fire, water, wind and ether described by the sages. There is no
doubt about this.

57. I shall now describe the rotation of the sun and the
moon.i These are stationed in the ether along with their discs
and shine with their lustre as long as they move.

58-59. The extent of the earth is half of the extent of the
seven oceans and continents (?). The sun and the moon illumi-

1 , This is a new section dealing with PurS^ic astronomy. Bd. P. has
given a separate chapter (1.2.21) to this and the text corresponds to our
text to a great extent.

These Pura^ic astronomical ideas— the position, size, movements of the
stars etc. are of the pre-telescope age and unacceptable to-day. They arc
found in other Purapas also, e.g. Bh. P. V. Chs. 21-24, hit. P. Ghs. 124-128,
VP. II. Chs. 8-12.

334

Purdna

nate the earth on its globular outer surface to the*cxtent of the
magnitude of its outer circumference. The magnitude of this
outer circumference is equal to the extent of the firmament.

60. Revolving all round, the Sun illuminates and protects
the three worlds. Hence on account of illumination and protec¬
tion, he is called ‘Ravi*. The root ^/av means ‘illumination*
(and protection)

61. Now I shall mention the magnitude of the moon and
the sun. The word Alahi is derived from -y/Mah ‘to celebrate*.
The word denotes the celebrated Bharata Varsa.

62. The extent of Bharata is equal to the extent of the
vastly extensive disc of the sun. Now listen to the number of
Yojanas it covers.

63. The extent of the sun is nine thousand Yojanas. The
girth or the extent of its disc is thrice its diameter. The lunar
disc is twice the solar disc (in diameter as well as girth).

64-65. Now I shall recount the extent of the earth in
Yojanas. The extent and girth (circumference) of the earth
consisting of seven continents has been reckoned in proper mea¬
sure in the Puranas. I shall recount that after enumerating the
current Abhimanins (Deities etc. who preside or have the sense
of possession etc.) .

66. Those Abhimanins who have gone were on a par
with the current ones. The Devas who have gone are on a
par with the current ones in forms and names.

67. Hence, I shall describe the surface of the earth through
the current Devas. (I shall recount) the situation of the
heavenly world entirely through the current (Devas) .

68. The entire earth is known as fifty crores (of Yojanas)
in extent. From the middle of Meru on all four sides is half

of it.

69-70. Half the extent of the earth is stated in terms of
Yojanas. The extent of the earth towards all the sides (quarters)
from the middle of Meru is said to be eleven crores and eighty-
nine lakhs (of Yojanas) and fifty thousand^) .

1. A popular etymology : rovt is normally traced to according to
Ut^adi IV. 138.

2. It is considered as the radius of the circular zone.

50.71-86

335

71-72. Understand the entire extent of the earth in terms
of Yojanas. The extent over the four quarters is calculated as
three crores one hundred and seventy-nine thousand. This ex¬
tent of the earth includes seven continents and oceans.

73-74. The sphere at the extremity is thrice this in extent.
On being calculated thus the spherical zone of the extremity of
the earth has the overall area of eleven crores one hundred and
thirty-seven thousand Yojanas. Thus the measurement upto the
extremity of the earth has been specified.

75. The outer surface of the globular sphere of the earth is
co-extensive with the sphere of the stars in the firmament. .

7(>. In regard to the magnitude of the outer surface the
firmament is equal to the earth. The same is the measure of all
the seven worlds.

77-78. The worlds arc situated above oneanother spreading
like an umbrella with their outer spheres. They are all populat¬
ed. Thus the cauldron of the Cosmic Egg has been explained.

79. It is within the Cosmic Egg that the earth with its seven
continents and seven worlds, viz. Bhfir, Bhuvah, Svah, Mahar,
Jana, Tapas and Satya is stationed.

80-81. These seven worlds shaped in the form of umbrellas
are severally supported by their own subtle outer coverings,
which arc ten times bigger in order. They are created with
specific attributes and they support the seven worlds.

82. All round this Cosmic Egg there is a solid ocean. The
entire sphere of the earth is supported by the solid water.^

83-85. Beyond the solid ocean is the solid fire by which
the sphere of the world is supported. Beyond and outside the
solid fire is the sphere of solid wind that covers the earth on all
sides round and above. Beyond the solid wind is the firmament
which is surrounded by Cosmic Ego entirely. That Ego is
surrounded by Mahat (the Great Principle or Intellect) which
again is surrounded by the infinite Unmanifest Prakpti of un¬
changing form.

86. I shall enumerate in order the cities of the guardians

1 . This Purahic concept of seven protective sheaths of our Cosmic Egg
shows the influence of Sihkhya Tattvas.

336 Purdna

of the worlds.^ The proof of the movements of the luminary
bodies will also be mentioned.

87. To the east of Meru and above Manasa is the holy city
of Mahendra abounding in all essential riches and richly inlaid
with gold.

88. To the south of Meru and above M^asa lives Yama,
son of Vivasvan, in his city Saihyamana.

89. To the west of Meru and above Manasa is the charm¬
ing city of the intelligent Varuna. It is called Sukha.

90. To the north of Meru and above Manasa is the city
Vibhavari of Soma (the moon) which is comparable to the
city of Mahendra.

91. Above Manasa in all the four quarters the guardians
of the worlds are stationed for the establishment of virtue
(Dharma) and protection of the worlds.

92. Understand the solar movement when the sun reaches
south during the southern transit all round above the guardians
of the worlds.

93. In his transit to the south, the sun moves fast like a
discharged arrow. It takes the group of luminary bodies with it
and revolves always.

94. When the sun is in the mid-horizon in Amaravati, it
is called sunrise in the city of Saihyamana of the son of Vivasvat.

95. Then it is midnight in Sukha. When the sun is in mid¬
horizon (in Samyamana) the sun is seen rising in Sukha, the
city of Varuna.

96. When it is midnight at Vibhavari, it is sunset in
Amaravati, the city of Mahendra. To the people of the south¬
east (or south and the east) it is afternoon.

97. What is (when it is) the forenoon of the people of the
southern and western countries it is the late night to the
people in the northern territories.

98. It is early in the night for the territories that are in the
north and east. Similarly (the following is the situation) when
the sun shines in the abodes of the north, during the northern
transit.

1. Compare Supra p, 242 note 2.

50.99-112

337

99. When the sun is in midday in Sukha, the city of
Varuna, it rises in Vibhavarl, the city of Soma.

100-101. It IS midnight in Amaravati and the sun sets in
the city of Yama. Then the sun is in midday in Vibha, thecity
of Soma. When the sun rises in Amaravati, it is midnight in
Sarhyamana and the sun sets in the city of Varuna.

102. Making the stars ( and planets) whirl and revolving
itself like a firebrand, the sun sets and then rises quickly.

103. Thus the sun moves in the four continents ending
with the southern one. It rises and sets again and again.

104. The sun gives warmth to two abodes of Devas in the
forenoon and two in the afternoon. With its rays alone it
heats one of them during midday.

105. After rising the sun blazes with its rays of increasing
heat till midday. Thereafter with its rays of decreasing heat it
sets.

106. The eastern and western direction is determined by
sunrise and sunset. While the sun blazes in front (its heat is
felt) behind as well and on sides also.

107. Where the sun appears rising, it is known as sunrise
to the people thereof; (while) where the sun vanisiie.s, it is
called sunset in regard to the people there.

108. Due to the far distant position of the sun and being
covered up by the line (horizon) of the earth, its rays become
invisible ( being obstructed from sight) . Hence it is not seen at
night.

109. The appearance of the planets, stars and the sun as
well as their rising and setting should be known by the magni¬
tude of their height.

110. Fire and water have white lustre and the earth ha?
black shadow. Since tlie sun is at a great distance at the time
of rising, it appears to be without rays. Since it is without
rays, it has the red lustre, and the absence of heat is due to its
redness.

111. Wherever the sun is seen to be stationed on the line
(of horizon) it is seen a thousand Yojanas above.

112. When the sunsets, the brilliance of the sun partially
enters fires. Hence fire shines more brilliantly at night, even
from a distance.

338

Vdjfu Parana

113. When the sun rises again, the brilliance of fire
enters the sun. This together with the brilliance left in the sun
at the time of sunset, makes it all the more brilliant. So tlic sun
blazes during the day.

114. The light and heat of the sun and fire getting mixed
together nourish people during day and night.

115. In the nortliern and southern halves of the earth,
when the sun rises, night enters waters. Hence, during day
waters are copper-coloured as a result of the entry of night.

116. When the sun sets, day enters waters. Hence during
night, water appears white and bright as a result of the entry

of day.

117. In this manner, in the southern and northern halves
of the earth, day and night enter waters at the time of sunset
and sunrise.

118. Day is the time when there is sunlight and night is
the time when there is darkness. Hence, night is established
(independently) due to this, while day is dependent on
the sun.

119. When the sun passes through the middle of the sky,
it traverses one-thirtieth of the diameter of the earth in a
Muhurta (forty-eight minutes).

120-121. In regard to the distance traversed in Yojanas,
know that it is three million one hundred and fifty thousand in
full. This is the distance traversed by the sun in one Muhfirta.

122-124. Traversing thus the sun reaches the southern¬
most limit in the month of Magha and moves about there. The
distance traversed by the sun during a day and a night is nine
crores and fortyfive hundred thousand Yojanas.

125-126. When the sun returns from the south and traver¬
ses the equinox, it goes to the quarters north of the ocean of
milk. Know the distance in Yojanas, of the zone traversed dur¬
ing the transit in the equinox. It is thirty million and eighty-
one hundred thousand Yojanas.

127. When the sun, while traversing in the north, is in the
(constellation) Sravana, it traverses the northern regions of the
sixth continent (called) Saka-dvipa.

50.128-142

339

128-129. The extent of the zone in the northern quarter
in Yojanas as calculated by the Brahmanas is one crore eight
million and fiftyeight Yojanas.

130. The northern orbit is called Nagavlth? and the
southern one is called Ajavithl. When the sun rises in the
constellations Mula, Purvasadha and Uttarasadha it is called
Ajavithi. When the sun rises during the rise of the three stars
after Abhijit (i.e. Asvini, Bharan! and Krttika) it is called
Nagavithi.

131-132. I shall mention the distance in Yojanas between
these two quarters. This distance is three million one hundred
and three thousand three hundred and thirtythree Yojanas.

133. Now I shall mention the distance between the south¬
ern cardinal points and meridians in Yojanas. Understand it.

134- 135a. The external and internal distances between the
two quarters and meridians are seven million and one hundred
and seventyfive Yojanas.

135b-136a. During Uttarayana (the northern transit of
the sun) the sun goes round the internal zones. During
Daksinayana (the southern transit) the sun goes round the
external zones. This is the usual order.

136b- 13 7. In the north there are one hundred and eighty
zones. In the south also the sun traverses that much. Know the
distance of the Mandala (zone) in Yojanas.

138-139. The magnitude of this zone is twentyone thou¬
sand two hundred and twentyone Yojanas. This is the measure¬
ment of the zone calculated in Yojanas.

140. The diameter of the zone is laid obliquely. Everyday
the sun traverses those (zones) indue order.

141. Just as the outer rim of the potter’s wheel comes back
(revolves) quickly, so also the sun returns quickly during its
southern transit.

142. Within a short time, therefore, the sun traverses the
extensive earth. Within twelve Muhurtas it traverses quickly
from the south to to the north.

1. According to Varahamihira’s Brhat-Samhitd , Vithi is a particular
division of the planetary sphere comprising of three asrerisms. Thus NSga-
vithi is constituted of asterisms Ajvini, Bharapi and Krttika while Ajavithi is
formed of MQla, Piirvaf^hS and Uttarasadha.

340

Vayu Purina

143. The sun passes through thirteen and a half constella¬
tions of stars during the day. During the night in eighteen
Muhurtas it passes through as many (i.e. thirteen and a half) of
stars.

144. Just as the central region of the potters wheel moves
slowly, so also in the course of the northern transit the sun moves
slowly.

145. The sun passes through thirteen and a half stars.
Hence it covers less extent of the earth in longer time.

146. In the later part of the northern transit, a day has
the duration of eighteen Muhurtas. Then also the sun proceeds
very slowly.

147. The sun passes through thirteen and a half stars dur-
ing half the time (i.e. the daytime). During night, it passes
through as many stars in the course of eighteen Muhurtas.

148. Just as a ball of clay placed on the middle of the wheel
whirls slowly, so also does the Pole Star.

149. They say that day and night together constitute
thirty Muhurtas. The whirling Pole between the two quarters
revolves in a circle.

150. Just as the nave of the potter’s wheel remains there
only, similarly it should be known that the Pole Star whirls there
only (without changing its place) .

151. Thus the rotation of the sun in a circle between the
two quarters is slow during day and fast during night.

152. During the northern transit, the movement of the
moon (?) is slow during day and fast during night.

153. During the southern transit the sun’s movement is
fast during day and slow during night.

154. Dividing nights and days thus by its special diverse
movements, the sun traverses the path by its even (regfular)
and uneven (irregular) movement.

155. Agastya (the star Canopus) traverses quickly over the
guardians of the worlds stationed in the four quarters over the
mountain Lokaloka. He divides days and nights by diverse
movements.

156. He is the protector of the worlds to the south of Naga-

50.157-168

341

vlthi and north of Lokaloka* and outside the path of VaiSva-
nara.

157. There is as much of sunlight at the sides, behind and
all round Lokaloka as there is on its top in front.

158. This mountain is above ten thousand Yojanas in
height. It is partly bright and partly unilluminated. It is circular
all round.

1 59. The stars, the moon, the sun and planets shine within
the internal part of mount Lokaloka.

160. The world is only so far and no further. Beyond this
there is darkness. The Lokaloka is single but NirMokas (the
darker sides) are numerous.

161. Since the sun in its circular movement unites the
Lokaloka, the wise call the inter-space between U|a and
Vyusti by the name Sandhya. Usa is night and Vyusti is day.

162. A curse was cast on the wicked demons who were
bent on devouring the sun at the time of twilight that they
would have imperishability of bodies but they would be made to
die ( everyday) .

163. Three crores of demons who are well-known as
Mandehas seek everyday the rise of the sun. The wicked ones
harass and desire to devour the blazing sun.

164-165. Then there was a terrific fight between them and
the sun. The excellent Brahmanas, Devas and Brahma who
had been performing the worship of Sandhya sprinkled the
holy water sanctified by Orhkara and Gayatri. As the water
became adamantine, the Daityas were burnt.

166. Then the sun of great splendour, excessive lustre and
valour rises up a hundred thousand Yojanas.

167. Then goes forth the Lord (the Sun-god) with his bril¬
liant rays. He is surrounded by Brahmanas and V^akhilya
Sages who have achieved their object (of protecting the Sun) .

168. Fifteen jWwwflj (winking time of the eye) make one
Kdffhd, thirty Kdfthds make one Kald; thirty Kalds make a

1. This is a mythical mountain encircling the world. The area within
its circle is lighted (that gets light) while on the other side of this dividing
mountain, there is utter darkness.

342 V^u Pwrana

Muhurta and thirty Muhurtas make (a full day consisting of) a
night and a day.

169. There is increase and decrease in the length of day by
a few parts. But whether (it) is increased or decreased, the
duration of twilight remains constant one Muhurta.

1 70. The three Muhurtas from the time when the sun rises
from the horizon constitute the Pratastana (early morning)
period which is one-fifth part of day.^

171. The period of three Muhurtas from the early morning
is called Sahgava (forenoon) . The period of three Muhurtas
after forenoon is called Madhyahna (midday) .

172-173. The period of three Muhurtas from midday is
called Apardhm' (afternoon).

The period of three Muhurtas from afternoon is called
Sdydhna. There are only three (sacred?) Muhurtas out (of a
day) of fifteen Muhurtas.

174. When the sun is in the equinox, day and the night
each consists of fifteen Muhurtas.

175. During the transit of the sun to the north and south
the duration of day increases and decreases accordingly. Day
swallows t night and night swallows day.

176. The equinox occurs between autumn and spring.
The moon attains his seven* (?) Kalas during the day and the
night.

177. Fifteen days make one Paksa (half of a month) . Two
halves make one month and two months make a J^tu (season) .
Three ^tus (seasons) make one Ayana and two Ayanas make a
year.

178. The unit of time constituted by fifteen Nimesas is
Kdffhd. Thirty Kdsthds make a Kald. It consists of one hundred
and sixty Mdtrds.

179. The unit of time Cald^ {Kald?) is thus defined. It
consists of ninetynine, thirty, thirtysix, sixtytwo or twenty-
three Matras (Defective Verse).

1. Verses 170-173 give the five divisions of day, each consisting of
three Muh&rtas in duration.

2. Samam 'equal number of Kalas’ in Bd. P. 1. 2.21.J24.

3. A misprint for Kata.

50.180-188

343

180. Forty thousand and eight hundred and seventy
make the unit of time called Vidyuti.^ To be precise, it is ninety
( instead of seventy) .

181. In Vaidhasarhyuga (?) they say that there are only four
hundred Matrds in a Vidyuti. This is known as Cardrhsa. The cause
is Nalika [Gha^ika = 24 minutes] .

182. The five units of time, Sarhvatsara etc., have four
alternative calculations.^ The fixation® of Yuga is decisively done
on this basis in all the units of time.

183. The first year is Sarhvatsara \ the second is Parivatsara;
the third is Idvatsara; the fourth is Anuvatsara; the fifth is Vat-
sara. Thus the various units of time are termed.

184-185. Twenty hundreds of Parvans (i.e. a thousand
months) constitute a Yuga of the sun. These eighteen plus
thirty (i.e. 48) Yugas make one Udaya of the sun. Thirty of
the sun make ten Ayanas. Three thousand five hundred Ayanas
make sixty months of the sun.

186. Thirty days and nights make one month of the sun.
Sixtyone days and nights make one Danu.

187. One hundred and eightythree days constitute the
time of one transit of the sun over the world.

1 88. I'he four types of calculation, viz. Saura (solar), Saw
mya (lunar) Naksatra (stellar) and Sdvana (sacrificial) should
be clearly understood.

1. A new unit of time. In Bd. P. I. 221. 126*29 it is Vidyut, Its duration
is not clear.

2. Vide verse 188 below. The calculation systems were : Saura (based
on the sun, solar), Saumya (the lunar) , JVakfatra (stellar) , Savana [relating to
the three soma libations per day corresponding to the solar time (day,
month etc.)] — MW 1210.

3. The Purana records the age-old tradition that the Yuga period
consists of five years. In Vedic times a Yuga was a period of five years and
the names of those five years (with a slight variation in the name Idavat-
Sara, viz. Ida-or Idu-vatsara) are the same as recorded here {vide Tai. S. V.
7. 1-3; V^.S, 27. 45; Atharva VI. 55. 3). Tai. Br. 1.4.10.1 identifies
Sarhvatsara, Parivatsara etc. with gods Agni, Aditya etc.

Kautilya in ArthaSSstra II. Ch. 20, declares : “A Yuga consists of five
years**, the same as in this Fur&tlta.

344 Vdjyu Purdna

1 89. There is a mountain Srhgavan to the north of Sveta.
Its three peaks appear to touch the sky.

190. Due to these peaks the mountain is known as Srhga-
van. The single path (leading to it) , its extent and girth have
been already mentioned.

191. Its eastern peak in the middle is golden. The south¬
ern peak consists of silver. It has crystalline lustre.

192. The excellent peak in the north consists of precious
stones and jewels. Thus with the three peaks the mountain is
well known as Srhgavan.

193. Betwixt autumn and spring, the sun proceeds with
medium velocity, neither fast nor slow. It reaches that peak of
the mountain which is near the equinoctical line. The Dispeller
of darkness, i.e. the sun, makes the night equal to the day.

194. Divine green-coloured horses are yoked to his great
chariot. They appear (shining) as though they are smeared with
the (solar) rays red like lotus,

195. During the Mesa and Tula zodiacal transit of the sun
days and nights contain fifteen Muhurlas beginning with
sunrise.

196. When the sun is in the first quarter of the constella¬
tion Krttika (Pleiades) , the moon is known to be in the fourth
part of the constellation Visakha.

197. When the sun traverses through the third part of
Visakha, know that the moon has occupied the top of Kfttika.

198. The sages call that as equinox. Equinox shall be
known through the (position of the) sun and the time through
(that of) the moon.

199. When days and nights are equal it is equinox. During
equinoctical transit oblations to the Pitfs and charitable gifts to
the Brahmanas should be made. Brahmanas are the mouths of
Devas.

200. In view of the differences due to Raids, Kd^thas
and Muhurtas, the night of short duration and intercalary
month occur. The full moon is of two types: Raka and

50.201-208

345

Anumati^. The new moon too is of two types: Sinivali and
Kuhu.®

201. The six months, viz. Magha, Phalguna, Caitra, Vaisa-
kha, Jyestha and Asadha are the months of Uttarayana (northern
transit of the sun) . The six months, viz. Sravana, Bhadrapada,
Asviiia, Karttika, Margasirsa and Pausa are the months of
Daksinayana (southern transit of the sun).

202. These months make a year. The five years are the sons
of Brahma. Rtus are born of them. These are their parts.

203. Hence the New Moon Day (Amavasya) is known as
the leader of the Parvans. More than that the equinox should be
known as favourable to Devas and Pitrs.

204. After knowing this, a man should not get deluded
regarding rites concerning Devas and Pitfs. Hence equinox is
remembered as all-pervasive by the people.

205. The worlds ( should be known (to exist) as far as
light (the space illuminated by the sun) extends. The end
of the world is also called Loka (of the Lokaloka mountain).
The guardians of the worlds are stationed there in the middle of
the Loklaoka mountain.

206. They (the Lokapalas) are the four noble souls who
stay till the final dissolution of the world. They are Vairaja of
good (brilliant) splendour, Kardama of good and merciful dis¬
position, Parjanya of golden hair, and Ketuman of fixed deter¬
mination.

207. The guardians of the worlds are stationed in the four
quarters in Lokaloka, free from Dvandvas (mutually clashing
opposites), devoid of arrogance, without an attendant, and
absolutely uncontrolled by anyone else.

208. The path that is to the north of Agastya, south of
Ajavithi and outside the path of Vaisvanara is called Pitryam.

1. According to Nirukta XI-29, Paurnamasi (the full moon day) when
mixed with the 14th Tithi, is ^nutna/t and when mixed with the Ist day
of the next (i.e. dark) fortnight \%RSka.

2. When Am&v&syi (the new raaon day) is mixed witii the 1 4th
Tithi, it is Sinwdli and when mixed with the 1st Tithi of the next (i.e. bright)
fortnight it is KuhU.

346

Fdjyu Purdna

209. Stationed there in the path of Pitrydna are the sages
blessed with progeny who perform Agniliotras and who perpe¬
tuate the lineage of the world.

210. Desirous of the welfare of the worlds, they bless the
activities of living beings and begin the activities of Rtviks.
Theirs is the southern path.

211. In every Yuga they re-establish Dharma that has
gone astray (being rudely shocked and shaken) by their progeny,
penance, adherence to the bound of decency and persuit of
learning.

21 2. The earlier ones on their death are reborn in the
houses of the later ones. This series of births and deaths makes
them live upto the hour of final dissolution of the universe.

213-215. There are eighty thousand householder-sages re¬
sorting to the path south of the sun. They stay there as long as
the moon and the stars exist. In view of their worldly activities,
the creation of living beings, natural desires and hatred, sexual
intercourse and other sorts of enjoyments of pleasures as well as
due to other causes, the Siddhas have resorted to cremation
grounds. These sages, desirous of progeny, were born in the
Dvapara age.

216. The path north of Nagavithi and south of the Sapta
]^is (Great Bear) is Devayana, the northern path of the
sun.

217. The Siddhas residing there are unsullied and celibate.
They hate sexual intercourse. They have conquered death.

218. These sages (who have sublimated their

sexual desire) are eighty thousand in number. They have re¬
sorted to the northern path of the sun and stay there till the
final dissolution overtakes the universe.

219. In view of these pious causes they have attained
deathlessness that will last as far as the final dissolution of the
Bhutas (elements) . Deathlcssness is predicated of those who
survive till final dissolution.

220. This is the period (of life) till the three worlds last,
for sages who do not return to the path of Sa'msara. Others of

50.221—51.6

347

sublimated sexual urge are sinners as well as meritorious ones
on account of their (sins of) murdering a Brahmana or the per¬
formance of the AiSvamedha (Horse sacrifice). The tJrdhvaretas
sages pass away at the end of the annihilation of all living beings.

221-222. To the north and above the world of sages, where
Dhruva is said to be present, is the divine shining region of
Visnu. On reaching that region none is affected by sorrow
or pain. It is the greatest region of Vi§nu where Dharina,
Dhruva and other Sadhakas of the world stay.

CHAPTER FIFTYONE*
Movements of the Luminary Bodies

Siita said :

1. While narrating the details of Svayaihbhuva Manvan-
tara, events of past and future have been narrated. Now I shall
recount them in their proper order.

2. On hearing this, the sages asked Lomaharsana about the
movements of the sun, the moon and the planets.

The Sages enquired :

3. How do these luminary bodies revolve in the firma¬
ment ? They all move in circular orbits and laterally. Still they
do not collide with one another. Who makes them revolve ? Or
do they revolve of their own accord ?

4. O excellent one, we wish to know this. Narrate it to us.
This is a matter that deludes living beings. We have a desire to
hear about this.

SHta said ;

5. Listen to and know this wonderful thing which though
very clear and visible, deludes people.

6. It is Dhruva, son of Uttanapada, who is stationed at the
tail-end of what appears like the Gangetic porpoise with tails

*This chapter corresponds to Bd. P. I. 2.22.

348 Vayu PurSi^a

towards the four quarters in the sky.^ He has become the pivotal
peg in the sky.

7. It revolves itself and makes the sun and the moon revolve
along with the planets. While it revolves like a wheel, the stars
follow it.

8-10. The group of stars moves at the will of Dhruva.® The
sun, the moon, the fixed and moving stars and the planets are
bound to Dhruva through the bonds in the form of groups of
winds. It is from Dhruva that their combination, difference,
seasonal movement, rising and setting, portcntious phenomena,
southern and northern transit, the equinoxes and colours begin
to function.

1 1 . Rain, heat, snow, night, twilight, day and the auspicious
and inauspicious events befalling the subjects — everything
begins to function from Dhruva.

12. The sun covers the stars etc. activised by Dhruva and
stands by. Hence his rays are illuminated. The sun is the deadly
fire (that ends the world) .

13. O Brahmanas, in the course of his revolution, the sun
brightens the quarters by his brilliance. With the mass of his
rays in the company of the wind all round, O excellent Brah¬
manas, the sun takes up the waters of the universe.

14. The water drunk in by the sun gets transferred to the
moon from the solar fire. Through the Na<^is (tubular veins)
full of wind the activity of sustaining the worlds begins.

15. What exudes from the moon, the sun receives at its
tips. When the wind blows the clouds let it shower on the
earth.

16. Thus the water is poured and it falls again and again.
The same water assumes various shapes.®

17. For the up-keep of the living beings, Maya has been
created. The three worlds including the mobile and immobile
beings are pervaded by this Maya.

1. Cf. Bh. P. V. 23.4.7 and Bd. P. 1.2.22.6.

2. Bh. P.V. 23.2 attributes this driving power to Kala (Time).

3. This belief in indestructibility of water is .auiprisingly modern,
though the concept of water-cycle is archaic.

51.18-28

349

18. The sun is the lord of the universe; he is the creator of
the worlds ; he is the thousand-rayed lord ; he is the lord of the
subjects; he is the sustainer of the world; he is lord Visnu him¬
self.

1 9. The water of the worlds has exuded from the moon in
the sky. The universe is, therefore, supported by the moon. This
fact has now been declared.

20. The hot rays emanate from the sun; the cool rays from
the moon. These two powerful hot and cool rays sustain the
universe.

2 1 . The holy Gahga with pure waters has the moon for
support. O excellent Brahmanas, the great rivers have the son
of the moon as their leader.

22-23. Water is present in the bodies of living beings. When
the bodies of the mobile and immobile beings burn, the water
becomes vapour and rises on all sides. Thereby clouds arise
and they arc the receptacles of water. The brilliance of the sun
takes up the water from the living beings through the rays.

24. The rays take the waters from the ocean through the
wind. The revolving sun imparts water to the clouds by means of
his white rays in the proper seasons.

25. When blown by the wind, the water drips from the
clouds. The clouds scatter showers for the benefit of living beings
when they are blown by the winds in all directions.

26. The clouds shower for six months in order to nourish
and develop all living beings. They produce the rumbling sound
of thunder arising from the wind and brilliant lightning arising
from the fire.

27. The root 's/mih means ‘to exude’, ‘to sprinkle’. Since
the clouds exude water, they are called Megha, That from which
water does not fall off they call Abhra.^

28. Clouds arise in three ways. Their source of origin are
three. The types of clouds are Agneyas, Brahmajas and Paksajas.^

1. Abhra (totay/ bhraths is a fanciful derivation. It is usually derived from
y/abkr ‘to wander about* + suiBx ac (i.e. a) or from ap + y/bhf 4^sufiix a.

2. Verses 21-52 give a pseudo-scientific classification of clouds by
ancient Indians. It contains some interesting poetic flashes of imagination.

350 Faya Purd^a

Thus the three types of clouds have been narrated.^ I shall men¬
tion their mode of origin.

29. Clouds arising from the waters of ocean are Agneyas.
They function therefrom. Chilliness and winds on a cloudy day
are their attributes.

30. They assume the shapes of buffaloes, boars and
elephants in their rut. They roam about and sport very near the
earth.

3 1 . The clouds arc called Jimutas since they are the source of
living beings. They do not have the attributes of thunder. They
hang down due to the water-content in them.

32. These clouds are huge and silent. They follow the
current of the wind submissively. They shower water within a
half to one Krosa (from the earth).

33. They shower on the tops and ridges of mountains and
sport. They pierce the wombs of the flocks of the white cranes.
They make them conceive.

34. The types of clouds called Brahmajas sltq born of the
breath of Brahma. They have the attribute of lightning. They
are fond of rumbling sounds. They thunder.

35. Due to their loud report the earth gets a thrill. Like
a queen crowned by a king earth attains youth once again.
Being the cause of the birth of the living beings, the earth
endears itself to the clouds.

36. The birth of living beings is from these clouds called
Jimutas. These clouds resort to the second layer of wind called
Pravaha.

37. These clouds shower from a distance of a Yojana, half a
Yojana or one-fourth of a Yojana from the earth. They rain
in continuous torrents.

38. The wings of the powerful mountains who could go as
per their will and pleasure, had grown very large. Indra cut
them off for the (welfare of all) living beings.

39. These clouds are called Pufkaras, They arc huge and
they are exhilarated with their waters. For that reason they are
called Pufkardvartakas (revolving Puskaras).

40. They assume different forms. They are very terrible.

The winds viz. Avaha, Pravaha, Vivaha, Udvaha, Sadtvaha and Parivaha
cloud-bearing. They are winds of diflerent types with diflTerent functions.

51.41-51

351

They pour forth showers at the end of Kalpas. They control
the Saihvartaka fire.

41. The third type of clouds mentioned before shower at
the close of the Yugas. They assume many forms and fill the

surface of the earth. They resort to the wind called Parav&ha
and conclude a Kalpa.

42. All the clouds are reputed to have been born of the
same Cosmic Egg-shell of Prakrta form from which the self-bom
four-faced Brahma was born.

43. It is the smoke that makes them all fully developed
without any difference. The most excellent among them is Par-
janya. And there are four elephants of the quarters.

44. Elephants, mountains and clouds along with serpents
belong to one and the same family, though they are severally
manifested, since water is known as the source of (their)
origin.

45. During Hemanta (early winter) Parjanya and the
elephants of the quarters born of chilliness shower snow (drops)
for making the corn flourish.

46. The great wind called Parivaha is their support. It is
that lordly wind which sustains the Gaiiga that flows through
the sky. It is the sacred, heavenly river, flooded over with
water, stationed in the heavenly path like the divine Lore
(Vidya).

47. The elephants of the quarters spray all round drops of
water from the Ganga by means of their huge trunks. That
(spray of water) is called the hoarfrost.

48. The mountain to the south of Meru is Hemakuta.
There is a city called Pundra to the south of this mountain and
to the north of Himalaya.

49-50. The rain arising from this shower of mist, falls on
this mountain. The wind Avaha blowing from Himavat brings
drops of mist with it and sprinkles them over the great moun¬
tain. The remnant of the shower crosses Himalaya and
comes here thereafter in order to make the western region
flourish.

51. The two types of clouds that make the regions flourish
have been already described. The sun alone is mentioned as
the maker of showers.

352

V^yu PurStya

52. Controlled by Dhruva, the sun causes the rainfall
through these two (types) of clouds. The wind'encompassed by
Dhruva withdraws the rain.

53. The wind starts from the planet sun and traverses the
entire stellar zone. At the end of the day it enters the sun en¬
compassed by Dhruva.

54. Now listen to the description of the Sun’s Chariot.^ It
has one wheel with five spokes and three naves.

55. The Lord Sun goes ahead on his Chariot that has golden
wheel, that is very powerful, that has knotty joints, that has
six-fold rim and one felly, which dispells darkness on the way.

56. Its width is ten thousand Yojanas. Its length from the
middle (cockpit) to the shaft is twice of it (twenty thousand
Yojanas) .

57. This Chariot had been made by Brahma for some
specific purpose. It is divine and golden. Swift horses have been
yoked to it.

58. It is the Vedic metres that have assumed the forms of
the horses. It is stationed in the sphere of Sukra (Venus) . It has
the characteristics similar to those of Varuna’s chariot. In this
shining Chariot the Sun traverses the sky.

59. These parts of the Chariot of the Sun are fashioned out
of the parts of the year in due order.

60. The day is the nave of the wheel. The Chariot has one
wheel. The spokes are the five seasons and the rim is the sixth
season.

61. The year is the inner seat of the Chariot; the two Ayanas
are the two shafts; the Mnhurtas are the fastening ropes and the
Kalas are the pins of the yoke.

62. The K&^fhds constitute its nose and the Ksanas (mo¬
ments) make up the shaft ; the Nimesas are the axle-trees and
the Lavas make up the poles.

63. The night is the frontal fender; DAarmfl is its highly
rising banner. Artha and Kama are the two tips of the pole and
axle.

1. Verses 54 ff. give a symbolic description of Chariot of the Sun.

51.64-76

353

64-65. The seven Vedic metres, viz. Gayatri, Tristup, Anu-
stup, Jagati, Pahkti, Brhati and Usnik, have assumed the
forms of horses and bear the burden. The wheel is fixed to the
axle and the axle is fastened to Dhruva.

66. The axle turns along with the wheel; Dhruva turns
along with the axle. Urged by Dhruva the axle turns along
with the wheel.

67. This is the description of the peculiar construction of
the chariot. By means of the parts joined together a shining
chariot is fashioned out.

68-69. With that the lord Sun moves quickly in the hea¬
ven. There are two reins of the chariot tied to the tips of the
pole and the axle. Propelled by Dhruva the chariot moves in
the sky in a circular fashion.

70. Handled by Dhruva the tips of the pole and the axle
on the right side of the chariot appear like white reins in a
chariot of two wheels.

71. The two rays (reins) follow the whirling Dhruva. The
tips of the pole and axle of the chariot are wind-waves.

72-73. Just as the rope tied to a peg revolves in all direc¬
tions, so the two rays ( reins) shrink in the zones in the Uttarayana.
They increase in the Daksinayana. The two reins handled by
Dhruva lead the Sun.

74. When these are dragged by Dhruva, the Sun takes the
internal revolutions.

75-76. The Sun thus traverses the one hundred and eighty
circular zones of the two quarters. When the reins are released
by Dhruva, it revolves round the external zones. Encircling
them the Sun moves fast round the zones.

354

Vi^'u Purdna

CHAPTER FIFTYTWO .
Movement of Dhruva

Suta said :

1 . That chariot is occupied by the Devas, Adityas, Sages,
Gandharvas, Apsaras-s, Gramanis (Yaksasj, Serpents and
Raksasas^.

2-5. The following reside in the Sun in succession for a period
of two months each^. Among them (gods) Dhatr, Aryama,
(sages) Pulastya, Pulaha the Prajapati, the Serpents (Nagas)
Vasuki and Sahkirnara, (Gandharvas) Tuihburu and Narada,
the foremost among the singing Gandharvas, the Apsaras-s
Kratusthali and Puhjikasthali, Gramanis or Yaksas Ratha-
kvechra, Taporya® (?), Raksasas and Yatudhanas Heti and
Praheti — these reside in the Sun during the months of Madhu
and Madhava^ (i. e. Gaitra and Vaisakha) . [These are the
months in the season Vasanta (the Spring) ]

1. The sublime concept of the Solar Chariot is based on Vaj.S. 15.15-
19. Here Devas, Sages and Gandharvas represent light and immortality — the
actinic portion of the Solar Spectra. The Serpents, Gramanis (Yaksas) and
Raksasas signify heat or death, the thermal field of the Spectra. This
lleptad of the Sun signifies the mutual difference in the different “wave¬
lengths” of the seven colours. This may be regarded as Pur^ic VIBGYOR.

2. Verses 2-26 enumerate the names of the different Devas, Sages etc.—
the heptad who occupy the Solar Chariot every two months. These verses are
common to other Puranas such as the Mt. P. Ch. 125, Bd. P. 1.2. 23.2.24.
The Vcdic names of these occupants of the Chariot are somewhat different.

3. Rathaujas* in Bd. P. 1.2.23.2-5.

4. The following are the names of modem months for the old ones.

Old names

New names

Madhu

Caitra

Madhava

Vaisakha

Suci

Jyc§tha

Sukra

AsatJha

Nabhas

Sravapa

Nabhasya

Bhadrapada

I$a

Aivina

Orja

K^ika

Saha

Mirgas'ir^a

Sahasya

Pallia

52.6-23

355

6-8. During the months of Suci and Sukra (i.e. Jyesjha
and Asadha) , the months of the season gri$ma (summer) , the
following reside in the Sun: (gods) Mitra, Varuna; (sages)
Atri, Vasistha; (Nagas) Tak§aka, Rarhbha ; (Apsaras-s) Menaka,
Sahajanya; Gandharvas Haha and Huhii; Gramanis
(Yaksas) Rathasvana and Rathacifra; and Yatudhanas
(Demons) Pauruseya and Dhava (Vadha in Bd. P.) .

9-11. Then during the months of Nabhas and Nabhasya
(i.e. Sravana and Bhadrapada) the (following) other deities
reside in the Sun : (gods) Indra and Vivasvan. So also
(sages) Ahgiras, Bhrgu; the two Nagas Elaparna and
l^ahkhapala; (Gandharvas) Visvavasu and Ugrasena, Pratah
and Aruna; Apsaras-s Pramloca and Nimloca; the Yatudhana
Vyaghra; and the Naga ;5veta.

12-15. During the autumn, in the months of Isa and Drja
(i.e. Asvina and Karttika) noble sages and deities occupy the
Sun: (gods) Parjanya and Pu§an; (sages) Bharadvaja and
Gautama; Gandharvas Visvavasu and Suiabhi; the two
Apsaras-s of auspicious characteristics Visvaci and Ghrtaci; the
famous Serpents Airavata and Dhanafijaya; the leaders of
armies and Gramanis Senajit and Susena; and the two
Yatudhanas Apa and Vata.

16-19. During the two months of Saha and Sahasya (i.e.
Margasirsa and Pausa) , the two months of early winter, the
following reside in the Sun: (gods) Amsa and Bhaga; the sages
KaiSyapa and Rtu; the two Sen^Is and Gr^anis Tarksya and
Aristanemi; the two fierce Yatudhanas Vidyut and Sphurja;
and the Nagas Mahapadma and Karkotaka; the two Gan¬
dharvas Gitrasena and Drnayu; and the splendid Apsaras-s UrvaS
and Vipracitti.

20-23. During the two months of late winter the following
reside in the Sun for two months: (gods) Tva§tr and Vi§nu;
(the sages) Jamadagni and Viivamitra; the two Serpents Kam-
bala and Asvatara, the sons of Kadru ; the two Gandharvas

Tapas ' Migha

Tapasya Phalguaa

The new year begins in M&gha according to this Fur^a and Bd. F.
(1.2.21.151).

356

Fdjfu Purdt^a

Dh^taras^ra and Suryavarcas; the two Apsaras-s Tilottama and
splendid Rambha; the world-famous Gramanis; Rtajit and
Satyajit; and the Raksasas Brahmopeta and Yajhopeta.

24. The twelve sets of seven deities (heptads) identifyng
themselves with their place of residence augment the excellent
splendour of the Sun with their extra refulgence.

25. With well-known hymns of prayer the sages eulogise
the Sun. Gandharvas and Apsaras-s attend upon him with dance
and music.

26. The Gramanis, Yaksas and Bhutas collect hideous and
terrible things. The Serpents bear the Sun and the Yatudhanas
follow him. Worshipping the Sun from the time of rising, the
sages Valakhilyas lead him to the mountain of Sunset.

27-28. The Sun blazes with his brilliance and in accor¬
dance with the prowess, penance, Yogic power, truthfulness,
righteousness and strength of these deities. These stay with the
Sun for (a period of) two months.

29. They are the (sets of seven) : the Sages, Devas, Gan¬
dharvas Serpents, groups of Apsaras-s, Gramanis and most of the
Yaksas and Yatudhanas.

30. On being glorified, these blaze, rain, shine, blow, create,
and dispel the inauspicious demerits of living beings.

31. They remove the auspicious merit of the wicked people
and in some cases remove the sins of mobile beings.

32. They are seated in the celestial aerial chariot. They go
as they please. They have the velocity of the wind. They
revolve along with the Sun and follow him throughout the day.

33. Showering rains, blazing and delighting people, they
protect living beings till the end of Manvantara.

34. This position of the deities (who identify themselves
with it) exists in all the Manvantaras in the same manner whe¬
ther past, presenter future.

35. These sets of seven reside in the Sun and the space
around him in all the fourteen Manvantaras and creations.

36. In accordance with the seasons, the Sun changes his rays,
releasing heat in the summer, mist and fog in the winter and rain
during the rainy season and demarcates day and night. He
(thus) propitiates Devas, Pitrs and human beings.

52.37-47

357

37. By means of the ray (Su§umna) , the Sun develops the
Moon in the bright half (of the month) day by day and it
is complete (full on the full-moon days) . Devas imbibe its
nectar during the dark half. Thus he propitiates Devas with the
nectar.

38. After being sucked thus, the moon has only two Kalas
(digits) left. Pitrs take it as Kavya offering. Devas and
Saumyas consider it as nectar and drink it.

39. Men conquer (satisfy) hunger by means of foodstuffs,
beverages and medicinal herbs developed by means of rains,
with water lifted up and released as rain-showers by means of
his rays by the Sun.

40. For half a month Devas are propitiated through nec¬
tar. For half a month Pitrs are propitiated by Svadha
food. The Sun sustains human beings perpetually through food.
The Sun sustains them through his rays.

41. The Sun moves ahead in his chariot of green horses.
Through his rays he takes up waters. At the time of their
release he disci) arges them. Thus the Sun sustains the mobile
and immobile beings perpetually.

42. He is carried by green horses. By means of his thou¬
sands of rays he drinks water. While being carried by green
horses he showers it again.

43. Thus the Sun moves ahead quickly in his celestial sphere
by means of his single- wheeled chariot dragged by the unim¬
paired gentle horses.

44. In the course of a day and night he traverses over the
world of seven continents and oceans by means of his single¬
wheeled chariot dragged by the seven horses.

45. The Vedic metres that have assumed the form of horses
are yoked to the chariot near the wheel. They can assume any
form they please. They are yoked but once. They have the un¬
limited speed of the mind.

46. They (are accompanied) by tawny coloured masters
expounding the Brahman (or the Vedas). They cover one hund¬
red and eighty zones within one year.

47. They are yoked in the beginning of the Kalpa. They
continue their journey till the final dissolution. They traverse the

358 Vdyu Purina

external and the internal zones day by day. Surrounded by
Valakhilyas they wander day and night.

48, The Sun is eulogised by the sages through well-known
words of prayer. He is served by Gandharvas and Apsaras-s by
means of songs and dances. The lord of the heaven, the Sun
thus traverses by means of his horses.

49. The Moon too moves among the stars that stay in the
pathway of heaven (vithi). The increase and decrease of its
rays are similar to the increase and decrease of the Sun.

50-51. The chariot of the Moon has three wheels.^ The
horses are tied in pairs on either side. The chariot along with
the horses and the charioteer has come out of the womb of the
waters. The three wheels have a hundred spokes. Excellent white
horses have been yoked thereto. They are ten in number. They
are slender and divine. They are unimp»eded and have the velo¬
city of the mind. They are yoked but once (in the beginning of
the Kalpa) and they travel till the end of the Yugas.

52. A white serpent acts as the rein in that chariot. All the
horses are of the same colour. They carry the conch-coloured
Moon.

53-54. The names of the ten horses are — Yayu, Trimanas,
Vrsa, Rajivala, Haya, Vama, Turanya, Hamsa, Vyomin and
Mrga. They carry the Moon till the close of the day(?)

55-57. The gentle Moon goes ahead surrounded by Devas
and Pitfs. In the beginning of the bright half when the Sun is
in front, the interior of the city of the Moon is filled duly every¬
day. The Sun develops the Moon drunk by Devas in the declin¬
ing fortnight. The Moon is drunk for fifteen days and the Sun
replenishes one part everyday. Nourished by Su§umna the
white digits flourish.

58. They decline and decrease in the dark half and deve¬
lop and nourish in the bright half. Thus the body of the Moon
is developed fully by the vigour of the Sun.

59. Developing gradually in the bright half day by day,
the Moon attains completion on the full moon day.

1 . Verses 50-83 describe chariots etc. of other pl^ets like the Moon,
Mercury ( Budha) and others.

52.60-73

359

60. Beginning with the second day in the dark half and
ending with the fourteenth day Devas drink the watery wine,
the nectar of the Moon that is essentially made up of water and
that by nature consists of tasty essence.

61-62. By the brilliance of the Sun the nectar is collected
and prepared in the course of a fortnight. On the full moon
night Devas, Pitps and the Sages attend the Moon facing the
Sun.

63. The digits being drunk decline gradually in the dark
half and become refilled in the bright half.

64. When days pass on gradually Devas drink the Moon
for half a month until the new-moon day and go away. On the
new-moon day Pitps resort to the Moon.

65. When the fifteenth part of the digits is left over in the
later part of the day, that part is used up by the groups of
Pitps.

66. The remaining digit is drunk by Pitps during the
period of two Kalas. From the lunar rays the nectar of Svadha
comes out on the new-moon night. They drink the nectar and
remain content for a month. They attain immortality.

67. All these (following) are Pitps : Saumyas, Barhisads,
Agnisvattas and Kavyas.

68. The years, which are enumerated by Brahmanas as

five, arc Kavyas. Saumyas should be known as l^tus (Seasons)
and Barhisads are remembered as Mdsas (Months) . Agnisvat¬
tas are (Fertility period?) and these arc the creations

of the Pitps, O Brahmanas.

69-71. When the digit is being c^runk by Pitps on the
fifteenth night i.c. Amavasya, the last digit is left and it is re¬
filled. The increase and decrease of the Moon are on the six¬
teenth day (at the beginning of each next half) . Thus the in¬
crease and the decrease of the Moon are caused by the Sun. I
shall now mention the increase and decrease of the stars and
planets; and also describe the chariot ofRahu later.

72. The chariot of the son of the Moon (Budha,
Mercury) is bright, full of watery splendour. It is yoked with
eight tawny horses and can move as fast as the wind.

73. The chariot resembles cloud. It has the frontal

360

V^u Purana

fender and the axle-tree at the bottom. The charioteer is
divine and great. It has all the fittings, banner and flag-staff.

74-75. The chariot of Bhargava ( Venus) is glorious.
In refulgence it resembles the Sun. It is yoked with excellent
horses born of the earth and having various colours. They are
white (tawny), brown, blue, yellow, red, black, green, spotted
and variegated. All the ten are highly blessed. They are not
lean. They have the speed of the wind.

76. The chariot of Mars is glorious and golden. It is
yoked with eight red, unimpeded horses. They are born of fire,
and they can go everywhcic. (Mars) traverses the signs of
zodiac in straight, curved and circular lines.

77. Then the scholarly preceptor of Devas, Byhaspati
( Jupiter) of the family of Angiras, moves ahead in his
golden chariot yoked with red horses.

78. Eight horses as speedy, as the wind and divine in
nature, are yoked to it. In a constellation this planet stays for
a year; then he traverses quickly.

79. !§anaiicara (Saturn) rides in a chariot made of
black iron and traverses slowly. His horses are variegated in
colour. They are born of the ether.

80. Rahu’s chariot is of Tamasic nature (dark-coloured) .
Eight black horses, as speedy as the mind, are yoked to it.

81 . Leaving the Sun, Rahu rushes at the Moon during the
lunar Parvan (i.e. the Full-Moon). Leaving the Moon it rushes
at the Sun during the solar Parvan (i.e. the New- Moon day) .

82. Horses yoked to the chariot of Ketu are eight. They
are as speedy as the wind. They have the colour like smoke
from burning straw. They are strong. They are tawny (and
variegated in colour) like donkeys.

83. These horses of the planets I have explained along
with their chariots. They are fastened to Dhruva by gaseous
rays.

84. Being fastened by invisible gaseous rays, tliese
(planets) being whirled, revolve in an orderly manner.

85. Being bound to Dhruva, the Moon, the Sun and the
planets move about in the firmament. The planetary system
united to Dhruva follows it as it whirls.

52.86-97

361

86. Just as a boat is carried along by the water in a
river, so the abodes of Devas are carried by the gaseous rays.
Hence all the groups of Devas are seen in the firmament by
everyone.

87. There are as many gaseous rays as there are stars.
They are tied to Dhruva. They whirl Dhruva and whirl by
themselves.

88. Just as oil-crushers whirl and cause the wheel (of an
oil-mill) to whirl, so also do the luminaries fixed (to Dhruva)
on all sides by gaseous rays (bonds).

89. They move about like a fire-brand on being urged by
the whirling wind. Since the wind bears the luminary bodies,
it is called Pravaha.

90. Thus the cluster of the luminary bodies united to
Dhruva traverses the firmament. The Gangetic porpoise-like
appearance in the sky made up of the stars is Dhruva. If it is
seen in the night, the sin committed during the day is quelled.

91 . Persons looking at Dhruva regularly live for as many
years, or even more, as there are stars in the “Gangetic
porpoise” in the firmament.^

This permanent Gangetic porpoise shall be realised in
its various divisions. Its upper jaw is known as Uttanapada.

93. Its lower jaw is Yajiia. Dharma resorts to the top of
its head. Narayana abides in its heart and Asvins stay in its
forelegs.

94. Varu^a and Aryaman are its hind thighs. Saihvatsara
is its penis and Mitra resorts to its anus.

95. In its tail are Agni, Mahendra, Marici, Kasyapa and
Dhruva. The four stars (?) and the Gangetic porpoise do not
set.

96. The stars. Moon, Sun, planets and constellations
stay in the sky with face up or in front. They are in the form of a
wheel.

97. These are presided over by Dluruva. They circum¬
ambulate Dhruva which acts like the pivotal peg in the
firmament.

1. Verses 91-95 describe the heavenly Gangetic porpoise with various
stars forming parts of its body.

362

Vdyu Purdija

98. Among Dhruva, Agni and Kasyapa DMruva is the
most excellent. It alone whirls round at the top of the mountain
Meru.

99. With its face downwards it attracts the group of
luminaries. Looking at Meru, it circumambulates it.

CHAPTER FIFTYTHREE
Arrangement of Luminaries

Sdrhiapdyana said :

1. Hearing this the sages became doubtful. They asked
Lomahar§ana agaiii for its clarification.

The Sages said :

2. Sir, you have mentioned the famous abodes of Devas.
How are these abodes ? How arc these luminaries ? Please
describe.

3. Please say everything precisely about luminaries.

On hearing their words the pious Siita said:

4. I shall explain to you what has been mentioned by
great intellectuals of perfect knowledge, in connection with the
origin of the Sun, the Moon, how the Moon and the Sun are the
abodes of gods.

5. Now I shall mention the origin of three fires^ : celestial,
elemental (atmospheric) and terrestrial.

6. When the great night came (lit. dawned) on Brahma,
bom of the Unmanifest, the universe became undefined and
enveloped by nocturnal darkness.

1. Vedic Aryans regarded Agni (Fire-god) as a great deity and it
was given designations according to its functions. Furnas amplified the
tradition and attributed cosmic functions in verses 5-18. Heating being the
common factor between the Sun and fire, they are in a way identified. The
credit of creating seasons through the rays of the Sun is given to Fire-god
also.

53.7-19

363

7. Only four elements were there. That which blazed at
first is called terrestrial fire. The fire that blazes in the Sun is
called §mi (celestial) .

8. I shall now mention the characteristics of the fire called
Vaidyuta (atmospheric) fire. Three fires — aidyuta (lightning) ,
Jathara (gastric) and Saura (solar) are born of the womb of
waters. Hence by drinking water the Sun blazes in the sky
with his rays.

9. The fire from lightning that burns trees cannot be
quelled by water. Nor the fire in human bellies can be
quenched by it.

10. The fire existing in the belly is full of rays. It is a great
fire. The diffused light of the Sun devoid of heat is white and
spreads everywhere.

11. It partially (with its quarter part) enters the fire at
night, when the Sun sets. So the fire is seen blazing from a
distance.

12. The heat of the fire permeates the Sun when he rises
again. With a quarter of the heat the terrestrial fire blazes
forth.

13. The light and heat of the Sun and fire develop by day
and night, thanks to this mutual permeation.

14. In the northern or southern hemisphere, when the
Sun rises, the night enters the water. Hence the water becomes
copper- coloured during the day, because of the entry of the
night.

15. When this Sun sets again, the day enters the water.
So during the night the water sparkles due to the entry of day.

16. In this manner, in the southern and northern hemisp¬
heres, at the time of sunrise and sunset, the day and the night
enter the waters.

17. That which blazes in the Sun drinking the waters
through the rays is the celestial fire mixed with the terrestrial
one.

18-19. The celestial fire of a thousand rays is circular and
shaped like a jar. With its thousand rays it takes up the water
of the rivers, oceans, wells, desert lands, both mobile, i.e. flowing,
and stationary. The Sun of golden form has a thousand rays that
exude rain, chillness and heat.

364

Vayu Purdna

20. Four hundred of those rays having variegated forms
shower rain. The rays that generate rain are called Vandanas,
Vandyas, Rtanas, Nutanas and Amrtas.

21. Apart from these, there are three hundred rays that
exude chilliness. These are called Dysyas, Medhyas, Vahyas and
Hradinis.

22-23. These are called Gandras. All these rays are yellow-
coloured.

The rays that generate hot energy are l§uklas, Kakubhs,
Gaus and Visvabhyts. They are also three hundred. All of them
are white. With these the Sun sustains human beings, Pilys and
Devas alike.

24. He gratihes human beings through medicinal herbs;
the Pitys by means of Svadha; and Devas by means of nectar.

25. During spring and the summer he blazes with the
three hundred rays. During rains and autumn he generates
rain by the four (hundred rays) .

26. The Sun creates mist and fog by means of the three
(hundred rays) during early and late winter. He deposits
energy on the medicinal herbs. By means of Svadha he propiti¬
ates Pitrs, By means of nectar of three varieties he bestows
immortality.

27. Thus thousand rays of the Sun achieve the purpose of
the worlds. They differ according to the season by exuding
water, chilliness and heat.

28. Thus the bright and sparkling solar zone is described.
It is the support and source of origin of the stars, planents and
the Moon. All these, the stars, the Moon and the planets should
be known to have originated from the Sun.

29. The Moon is the lord of stars ; the Sun is the king of
planets. The remaining five planets are known as Isvaras having
forms as they please.

30. It is said that the fire is Sun and (the source of) water is
the Moon. Now listen to the source of other planets as explained
in detail.

31. The commander-in-chief of the army of Devas, Skanda,
is said to be the origin of Ang&raka (Mars). Those who
have perfect knowledge know that Narayana -is the origin of
Lord Budha.

53.32-43

365

32. Lord Rudra himself who is the prototype of Dharma,
the son of Vivasvat, in the world, is the origin of the great
planet Saturn, the slowest of all planets. He is the most
excellent among Brahmanas.

33. The two great planets with bright rays are Sukra
(Venus) and Brhaspati (Jupiter) , the preceptors of Asuras and
Dcvas. They are the sons of Prajapati.

34. There is no doubt that the entire universe, all the
worlds including Devas, Asuras and human beings, have their
roots in the Sun.

35. It is his universal splendour, O leading Brahmanas,
that shines as the refulgence of all heaven-dwellers such as
Rudra, Indra, Visnu and the Moon.

36. He is the Atman of all, the lord of all the worlds. He
is the primordial great deity. Everything originates from him
and merges in him.

37. O Brahmanas, the creation and dissolution of the
worlds arose from the Sun formerly. The Universe is known as a
planet. The Sun is the most excellent and refulgent planet.

38. From him are born again and again and into him merge
after death, all the moments, Muhurtas, days, nights, fortnights,
months, seasons, years, sets of five years and Yugas.

39. Their time-calculation is impossible without the Sun.
Without time there is no sacred scripture, no initiation, and no
daily routine.

40. Without him how can the seasons be named and clas¬
sified? How can the foodgrains and plants grow? How can
there be medicinal herbs of good quality?

41. Without the Sun, the thief of water, the scorcher of the
Universe, all the affairs of Devas here and in heaven cannot
go on.

42. O excellent BrMimanas, he alone is Kala (Time) and
fire. He is the twelve-souled Prajapati. He blazes the three worlds
including mobile and immobile beings.

43. He alone is a mass of splendour. He is the entire world
and benefactor of all the worlds. Resorting to the uppermost
path of Vayu, he blazes this Universe by means of his splendour
at the sides, above and below.

366

VayvL Purana

44. Seven among the thousand rays of the Sun already
mentioned by me are the most excellent. They are the causes
of the planets.^

45. They are — Susumna, Harikesa, Visvakarman, Visvasra-
vas, Sampadvasu, Arvavasu and Svarat.

46. The Sun’s ray called Su§umna develops the declining
Moon. It is said to be exerting power laterally and from
above.

47. The ray Harikesa is said to be the primordial cause
of the stars. It spreads forward. Towards the south the ray
Visvakarman makes Budha.

48. The next ray called Visvasravas is the source of Sukra
(Venus). The ray Sampadvasu is the cause of Lohita
(Mars) .

49. The sixth ray Arvavasu is the source of origin of
Bfhaspati (Jupiter). The ray Svarat develops Sanaikara
(Saturn) .

50. Thus all the planets, stars and constellations flourish
by the energy of the Sun. The entire Universe too flourishes
thereby. The Naksatra-hood (i.e. the term Nak§atra) is so called
due to (fact that) they do not decline.*

51. The Sun too is a Naksatra because he falls into their
K^tras (spheres) and then by means of his rays he takes them
up.

52. The constellations ( Tdrakas) are so called because they
have crossed (the ocean of existence) by means of merit, be¬
cause they resort to the planets at the end of their pious
actions. They are called Tdrakas because they enable others to
cross (the ocean of existence) and because they are sparkling.

1. Verses 45-49 trace the origin of planets to the specific rays of the
Sun.

2. Our author gives popular etymologies which are not tenable, e.g. in
w. 51-55 we have derivations as follows :

(1) Nakfatra ‘a Star’ traced to *to get diminished’. ‘That

which does not get diminished* (na kffyate) is Nakfatra but
grammatically, it is from y/ nakf ‘to go’ + tran (u^&di) . Aditya is
normally derived ta Aditi+vya (=>ya), ‘the son of Aditi’ but
our author traces it to &+dd ‘to take away*:

53.53-66

367

53. The Sun is called Aditya, because it always removes
(lit. takes away \/ d-da) darkness of the night both celestial and
terrestrial. He is great by his refulgence.

54. The root ^/su means ‘to throb’ and ‘to exude.’ Since it
diffuses light and exudes water it is called ^^Savitf*.

55. The root -v/rat/ which gives the word ‘Candra’ has many
meanings: ‘to delight,’ ‘to sparkle’, ‘to act as nectar’ and ‘to be
cool.’

56-57. The divine and sparkling orbs of the Sun and the
Moon are in the sky. They sparkle like blazing fire. They are
auspicious and they resemble a circular jar. The orb of the
Moon is of solid water and the orb of the Sun is of solid reful¬
gence.

58. Devas resorting to the stars, the Sun and the planets
enter these spots in all the Manvantaras.

59. These abodes of Devas are named after them. The Sun
enters the abode Saura ; the Moon enters the abode Saumya,

60. The valorous sixtccn-rayed Sukra (Venus) enters the
abode Saukra, Brhaspati (Jupiter) enters the abode Bfhati
Lohita (Mars) enters the abode Lauhiia; Sanaiscara (Saturn)
enters the abode SdnaiScara,

61. The planets are brightly illuminated due to their
contact with the rays of the Sun.^ The diameter of the Sun is
nine thousand Yojanas.

62. The girth of the Sun is three times its diameter. The
width of the Moon is twice that of the Sun.

63. Equal to them, Svarbhanu (Rahu) goes beneath. The
planet Rahu is created in globular form out of the shadow of the
earth.

64-65. The dark abode of Svarbhanu is fashioned out of
darkness. During full moon days he comes out of the Sun and
goes to the Moon. From the Moon he goes to the Sun (during
the new-moon days) and again he goes to the Moon. He dispels
(the brilliance of) the heaven with his refulgence and is, therefore,
called Svarbhanu.

66. The magnitude of the diameter and girth of Bhiu'gava
(Venus) is one sixteenth of that of the Moon.

1. Scientifically correct observation but the rest (w. 62- 102) is imaginary.

368

Fdj>u Purdna

67. Brhaspati (Jupiter) is three-fourths of the planet

Venus in size. Kuja (Mars) and Saura (Saturn) are three-
fourths of Jupiter in the size. Budha (Mercury) is three-fourths
of each of them in width and girth. *

68. ( Heavenly) bodies, and constellations seen in the sky
arc equal to Mercury in width and girth.

69-70. One conversant with reality should know that the
stars are usually in conjunction with the Moon. The stars and
constellations differ from one another by five hundred, four
hundred, three hundred and two hundred Yojanas as well. The
spheres of the stars are lesser than the earlier ones. There is no
star smaller than the ones with one and a half Yojanas.

71. The three planets Saturn, Mars and Jupiter, move far
above the other planets. They go slowly and their movements
are crooked as well.

72. The four great planets — the Sun, Moon, Mercury and
Venus, have their orbits below. They move swiftly.

73. There are crorcs of constellations and as many stars too.
The way (orbit) of the stars is well arranged through the control
of Vithis.

74. In the order of his transit, the movement of the Sun
is either above or below. When the !Moon is in the northern
sphere during Parvans, Budha and Svarbhanu occupy their own
abodes.

75. The stars occupy their own abodes. These luminaries
arc the abodes of pious persons.

76. The abodes are created by the Self-born Deity at the
beginning of the Kalpa. They stay upto the dissolution of all
living beings.

77. These are the abodes of the deities in all Manvantaras.
These deities identify themselves with these abodes and stay till
the final dissolution.

78. The abodes of those who have gone have vanished.
The abodes of the future Devas and Asuras will be created
along with them. The present groups of Devas stay in those
abodes.

79. In this Manvantara, the planets reside in aerial cars.
In the Vaivasvata Manvantara the Sun is born of Aditi and is
called Vivasvat.

53.80-92

369

80. Tvisimat, the son of Dharma, known as Vasu is the
lord Moon. The lord Sukra, king of Asuras, is known as Bhargava
(Venus).

81. The excessively refulgent lord Bfhaspati, son of
Ahgiras, is the preceptor of Devas. Budha is charming and is
known as the son of Tvisi.

82. Agni was alternatively born as the youthful lord of
Lohita (Mars). The daughters of Daksa resort to the stars
and constellations.

83. Svarbhanu is the son of Siiiihika, who, being a demon,
harasses all living creatures. Thus the deities identifying them¬
selves with the Moon, the Sun, planents and stars have been
recounted.

81. Thus the abodes and their resident deities are mention¬
ed. The abode of the thousand-rayed Sun is full of fire and
sparkling.

85. The abode of the thousand-rayed Moon is full of water
and sparkling white. The abode of the five-rayed charming
planet Budha is dark in colour.

86. The abode of the sixteen-rayed Venus is full of water.
The abode of the nine-rayed Mars is full of water and red in
colour.

87. The abode of the twelve-rayed Brhaspati is big and
green. It is full of water. The abode of the light-rayed Saturn
is dark in colour. It is full of water.

88. The abode of Svarbhanu is dark. It is the abode
harassing all living beings. The constellations are single-rayed
and full of water.

89. They are the abodes of persons of pious fame. They
are bright and white in colour. They are of the nature of solid
water. They are created in the beginning of the Kalpa in
accordance with the Vedas.

90-91. Because of his loftiness, the Sun is seen quickly by
his bright rays. The Sun stationed in the Ndgavithly the path of
southern transit, is encompassed by the line of the Earth during
full moon and new moon days. He is not seen at the usual time
and he sets early.

92. Hence, the Moon stationed in northern path is not

370 Va^u Parana

invariably seen during the new moon day in 'the southern
path.

93. By virtue of the movement of luminaries, the Sun and
the Moon rise and set at the same time during the equinox.

94. In the northern pathways, they rise and set at different
times. During the new moon and full moon days they follow
the circle of luminarie.s.

95. When the Sun is stationed in the southern path, he
moves beneath the planets.

96. Making his orb extensive, the Moon traverses the orbit
above (the Sun). The entire multitude of stars moves above the
Moon.

97. Mercury is above the stars; Jupiter is above Mercury;
Saturn is above Jupiter; and still above is the zone of Seven
Sages (Great Bear). Dhruva (Pole Star) is above the Seven
Sages.

98. The intermediate distances between the stars and the
planets arc above two hundred thousand Yojanas and vary in
individual cases (obscure Text) .

99. The planets, the Sun and the Moon come into contact
with the stars everyday in the sky by their divine splendour and
they separate also in the due order.

100. The Sun, stars and the planets may be either below
or above or in the middle. When they come together or separate
from one another, people see them simultaneously.

101. They stay in juxtaposition with one another coming
into mutual contact. But their communion is free from inter¬
mixture.

102-103. Thus I have described to you the position of the
luminaries on the earth and that also of the continents, oceans,
mountains, sub-continents and rivers where they are situated*.
These self-same planets formerly originated from the stars.

104. Vivasv^, the son of Aditi, the first among the planets,
ie. the Sun-god, was born under the constellation Vii^ha
in the Gak$u$a Manvantara.

105. The brilliant Moon-god Viivavasu, the son of Dharma,

*Bd. P. reads: Te ea tefu vatanti vaii *Those who stay in them’.

53.106-114

371

the cool-rayed maker of nights, was born under (the costellation )
Krttika.

106. After the Sun, Sukra (Venus), son of Bhrgu, endowed
with sixteen rays, who is next to the Sun is the most excellent
among constellations and planets. He is born in the constellation
Tisya (Pusya) .

107. The planet Brhaspati (Jupiter) of twelve fiery
flames, who is the son of Ahgiras and is the preceptor of the
universe was born under the constellation Phalguni (Purva
Phalguni in Bd. P) .

108. It is reported that the nine-rayed, red-bodied planet
(Mars), son of Prajapati, is born under the constellation
Purvasa^ha.

109. The seven-rayed planet, Saturn, son of the Sun, is born
under the constellation Revati. The planets harassing the Sun and
the Moon arc born under the constellation Roliinl.

1 1 0. These stars and planets beginning with Sukra
(Venus) should be comprehended ( properly) because they attain
evil propensities when the constellation of nativity is afflicted.
They are affected by that defect (and are redeemed) due to
devotion to the planets.

111. Aditya (the Sun) is called the first among these
planets. Among the stellar planets Sukra is the first. Among the
comets (Ketu) is the first.

112. Dhruva (Pole Star) is the pivotal peg among the
planets divided in the four quarters. Among the stars, Sravisfha
(Dhani§tha) is the most excellent; among the Ayanas (Transits)
the Uttarayana (northern transit) is the most excellent.

113. Among the five years the first is Samvatsara; among
the seasons Si^ira (late winter) is the first; among months
Magha is the first.*

114. Among the fortnights the bright half is excellent;
among the Tithis (days of the lunar fortnight) Pratipat (the first
day) is excellent; in the divisions of days and nights day is
declared excellent.

*This shows that new year began in MSgha.

372

Vdj>u Purat}a

115. Among the Muhurtas, the first is excellent. It has
Rudra for its deity. Nimesa (the time taken in the winking of the
eyes) is excellent among the units of time. So is the opinion of
those who know Time.

116. Beginning with lSravi§tha (Dhanistha) and ending with
Sravana there shall be theYugaoffive years. As a result of the
rotation of the Sun, it revolves like a wheel.

117. Hence the Sun is remembered as Kala (Time) . Know
thathe is thelsvara (Lord) , the activiser of the four types of
living beings and their destroyer as well.

118. Thus, this is the regulated arrangement of luminaries
as a decisive feature of the affairs of the world. It is evolved by
the Lord for the regular functioning of the world.

119. It is born of Sravana and consolidated in Dhruva. It
extends all round in the form of a circle.*

120. It was told (ordained) so intelligently at the beginn¬
ing of Kalpa by the Lord. He is the supporter and the Abhimanin
(the identifier) with all. He is the Soul of luminary bodies. He is
the cosmic form, a miraculous transformation of Pradhana.

121. The movement of the luminaries among human beings
cannot be precisely observed by the physical eye, nor can it be
narrated exactly by anyone.

122. By means of scriptures, inference, perception and
reasoning, after scrutinizing intelligently and carefully, a learn¬
ed man should entertain sufficient faith in it.

123. O excellent among intelligent beings, these five func¬
tions are the means for ascertaining the true positions of the lumi¬
nary bodies, viz. the eye, scriptures, water, written documents
and mathematical calculations.

*Vxkfakdra is probabaly a misprmt for VrUikdra as in Bd. P. 1.2.24.148.

54.1-9

373

CHAPTER FIFTYFOUR
Hymn to jYilakanflm

The Sages said :

1. O excessively refulgent sage, in which land has this
holy and excellent incident happened in regard to persons
progressing in Brahman ? At what time? Narrate this exactly
in the manner it happened.

Srda said :

2-3. O excellent Brahmanas of pure rites, I shall narrate
what had been heard by me before, when it was being narrated
by Vayu, the very breath of the Universe, at the sacrifice
lasting for a thousand years. It refers to how the throat of Siva,
the lord of Devas, attained blueness.^

4-5. On the north of the king of mountains Himavat,
there are lakes, rivers and eddies, where in sacred parks,
holy centres, temples, high peaks of mountains, caves and
gardens noble sages of pure rites and devotion eulogise the
great Lord in due manner.

6. By means of Rk, Yajus and Saman Mantras, dances,
songs and worships, by Oriikara and obeisance they always
worship Siva.

7-9 The (heavenly) luminaries had come up. The Sun had
reached the middle of the sky, the sages who had been perform¬
ing sacred rites and discussing the holy story were so exhausted
as to feel that life just clung to them. Then Vayu said, “Obeisa¬
nce to the blue-necked !’* On hearing that the eighty-eight
thousand sages of sublimated sexuality, who were known as
Valakhilyas, whose souls had been purified and who had perform¬
ed holy rites, who were constant devotees of the Sun and whose
diet was cofined to wind, leaves and water, asked the Wind-god :

1. The popular legend attributing the blue colour of Siva’s throat to
the drinking of KSlakQta poison appears in the Adi. 11.41.43 and in
other PurSt^as. The text of this chapter in vv. 10 ff. corresponds to Bd. P.
I. 2.25.6 ff.

374

Fdj>u Purana

The Sages said :

10-11. O excellent Vayu, what has been uttered by you
as Nilakantha is a great secret. It is the holiest of all sacred things.
O most excellent one among pious persons, O Wind-god,
we wish to hear about it by your favour, what made the throat
of the lord of Ambika blue !

12. We wish to hear it particularly from your mouth. What¬
ever is uttered by you, whatsoever words come out of your mouth
are full of meanings.

13. When breath touches the proper place of articula¬
tion, then the activity of speech begins. Knowledge at the
outset and desire afterwards gets activated from you, O
Vayu.

14. If you are motionless, the functions of sound cease. Where
speech has ceased, the sustenance of body becomes difficult.

1 5. Even there, there is your excellence, O Vayu, you
are all-pervasive. O Wind-god, there is no god other than you
who is all-pervasive.

16. O Vayu, this world of living beings is directly visible to
you from everywhere. You know the lord of speeches, Isvara, the
leader (controller) of the mind.

17. Tell us how was the deformity of the neck of Siva
brought about ?

On hearing the words of the sages of pious souls, Vayu
who possessed great brilliance and was honoured by the entire
world, replied to them :

Vayu said :

18. Formerly, in the Krtayuga there was a Brahmana
Vasi|tha. He was a mental son of Brahma. He was a righteous
soul interested (expert) in deciding the (meaning of the) Vedas.

19-21. He asked Karttikeya whose excellent vehicle was the
peacock and who stole collyrium from the eyes of the womenfolk
of Mahi§a (i.e. made them widows by killing Mahisasura) , a
great soul. His voice resembled the thundering sound of the
clouds. He assumed the guise of a boy to delight the mindof Uma.
He had killed Krauhea and delighted the heart of Parvati. Vasi-
§tha devoutly asked Karttikeya of great power:

54.22-43

375

Vasi^tha said :

22. “Obeisance to you, O son of Hara; salute to you, O
one born of the womb of Uma; Hail to you, O one born of the
womb of Agni. Bow to you, O one born of the womb of Gahga.

23. Obeisance to you, O one born of iSara (grove). Obeisance
to you, O son of Krttikas; salute to you O twelve-eyed lord;
obeisance to you, O six-faced god.

24. Obeisance to you, having Sakti in your hand, and a
divine bell or a flag staff”.

After eulogising Mahasena he asked the Peacock- vehicled
Lord thus:

25. “What is this auspicious colour asibright as collyrium, on
the throat of Lord Siva, which is lustrous as the Kutida flower or
the Moon ? How did it happen ?

26. Please narrate this to me who am a faithful devotee with
self-control. I request you, O blessed one. It behoves you to
narrate the holy auspicious story quelling sins, for my pleasure.”

27. On hearing the words of noble-souled Vasistha, Kartti-
keya, the lord of great splendour, the destroyer of the armies of
the enemies of Suras replied :

28. “Listen to the words as narrated by me, O excellent
one among eloquent persons. (I am repeating) what has been
heard by me formerly as I sat on the lap of Uma.

29. O great sage, this is the dialogue between the great
Atman Siva and Parvati. I shall narrate it to you (for your
delight) .

30-43. On the beautiful peak of Kailasa Lord Siva who had
destroyed Madana (god of love) was comfortably seated on a
charming golden rocky slab embellished with pearls, jewels and
gems. The peak of the mountain appeared wonderful with varie¬
gated minerals. It was over-grown with many trees and creepers.
It was beautified by the Cakravaka birds. It was resonant with
the humming of the bees and the continuous sound of water¬
falls. The interior of the caves was resounded with the sounds of
inebriated Kraufica birds and peacocks. The peak was full of
Apsaras-s, Kinnaras and Jivaftjivaka birds. It was beautified
by Jati creepers. It was sweetened with the cooings of cuckoos.
It was resorted to by Siddhas and Garanas. The sound of the
celestial cow Saurabheyi spread everywhere. The place beneath

376

Fflj'K Purdna

was resonant with the rumbling sounds of cloudsf The caves
were full of the trumpeting of the elephants frightened on seeing
Vinayaka. (It was -filled) with the sounds of musical instruments
like Vina (Lute) and others, fascinating to the ears. It was re¬
sorted toby the bevies of ladies swinging in (swings). It

was echoing (with) the tinkling sound of bells fitted to the flag¬
staff. (It was full of sounds) with musical (wind) instruments
and drums and the stroking ( of arms) by powerful people. The
sounds filled all the houses there. In some places the attendants
of Mahadeva were laughing boisterously. Their faces were hide¬
ous and terrible. Different odours emitted from their bodies.
Tliey sported about here and there in the steps leading to the
place embedded with gems, crystal and diamonds. The Lord of
Bhutas was surrounded by his attendants whose faces resembled
those of tigers, lions, elephants, horses, fierce cats and foxes.
Some were short, some tall, some lean, some stout ; some had
protruding bellies; some had pot-bellies. The calves of some
were short; the lips of some hung loose; the calves of others
were as big as the palmyra; the ears of some were like th(«e of
a cow ; some had a single ear; some had long ears; some had
no car at all. Some had many legs. Some had great legs. Some
had only a single foot. Some had no foot at all. Some had many
heads. Some had huge heads. Some had a single head. Some
had no head at all. Some had many eyes. Some had large eyes.
Some had a single eye. Some had no eye at all. The Lord was
surrounded by great Yogins as his attendants. The daugh¬
ter of the Lord of mountains spoke thus to the Lord :

The Goddess said :

44-45. *‘0 lord, lord of past and future creations, O bull-

emblemed one, O Mahadeva, there is something resembling a
dark cloud shining on your throat. It is neither too bright nor
too clear. It resembles the heap of blue collyrium. O destroyer
of Kama's body, O lord, what is this that shines on your
throat ?

46. What is the cause of this blue tinge ? What is the rea¬
son for the blueness of your throat, O lord. Please narrate this
duly to me. I am interested in it**.

54.47-59 377

47. On hearing these words of Parvati, Siva, the consort of
Parvati, narrated the auspicious story.

48. “Formerly when the ocean of milk was being churned
for extracting Amj"ta, by Devas and Danavas, the poison as
lustrous as the deadly lire, rose up in front.

49. O splendid-faced lady, on seeing it the groups of
Devas and Daityas became pale-faced and dejected. They
approached god Brahma.

50. On seeing the groups of Devas frightened, Brahma of
excessive lustre spoke: *‘0 blessed ones, why are you frighten¬
ed ? Why are you dejected in mind ?

51. O excellent gods! Eightfold Aiivarya (Lordship and
prosperity) has been assigned to you by me. By whom were you
deprived of that Aisvarya ?

52. You are the lords of the three worlds. You are free
from ailments and worries. Among my creations there is no one
who dares flout my behests.

53. You move about on aerial chariots as you please. You
are capable of activising people in spiritual, physical and
godly rites and assign the fruits thereof.

54. Hence, wherefore are you frightened like the deer
harassed by lions ? What is your affliction ? Whereby is your
helplessness and distress ? What is the source of your fear ? You
narrate all this precisely and immediately”.

55. On hearing the words of Brahma, the great Atman, the
leaders of Devas, Daityas and Danavas spoke thus in the com¬
pany of sages :

56. “When the ocean was being churned by the noble
Devas and Asuras, the poison resembling serpents, bees and
blue clouds appeared before us. It was terrible and bright as
the fire at dissolution of the Universe.

57. It has come up like Black Death; it has the splendour
of the sun at the close of Yugas; it has the refulgence of the sun
about to destroy the three worlds; it sparkles allround.

58. Visnu whose complexion was fair and reddish has been
burnt by the poison that rises with lustre of black fire. He has
turned black (in complexion) .

59. On seeing the whitish red-complexioned Janardana
rendered black, all of us got frightened. We seek refuge in you**.

378

Fdjyu Pwr&na

60. On hearing the words of Devas and Asums, (Brahma)
of great splendour replied, desiring the welfare of the worlds ;

61-62. “O ye Devas, sages and saints, all of you listen.
The poison, resembling black fire, that rose up when the great
ocean was being churned is known as Kalakuta. Even as it rose
upf (Vi§nu) was rendered black.

63. Neither Vi§nu nor I nor the leading Devas can bear the
brunt of that poison, excepting Siva.”

64. After saying this, the lotus-born Brahma, grandfather
of the worlds, the deity who has the lustre of the interior of the
lotus and he who is not born of a womb, began to pray :

65. “O Virupaksa, obeisance to you of many eyes, who
wields Pinaka bow and thunderbolt in the hands.^

66. Obeisance to you. Lord of the three worlds. Hail to
you, Lord of living beings, the destroyer of Asuras, the three¬
eyed sage.

67. Obeisance to you who are Brahma, Rudra and Vi§nu.
Bow to you (the deity of) Saiiikhya and Yoga and (to you)
who arc the aggregate of Bhutas.

68. Obeisance to you, the destroyer of (the body) of Kama,
the slayer of Kala. Hail to you, Rudra, the Lord and god
of Devas.

69. (Obeisance to you) with matted hair, terrible (yet)
propititious, bearer of a skull, the multiformed (yet) single-
formed Siva, the bestower of boons.

70. Obeisance to you, the destroyer of Tripuras, the lord of
Mothers and worthy of respect. Obeisance to you the enlight¬
ened, pure, liberated and absolute one.

71. Obeisance to you, the lord holding lotus in the hand,
the quarter-clad, the tufted lord, die maker of three worlds. Bow
to Candra and Varuna.

72. Obeisance to you, the foremost of the fierce, the sage, of
many eyes, possessed of Raj as, Sattva and Tamas and to one of
unmanifest source of origin.

1. This eulogy is practically a string of names or adjectives. Siva is
equated with Para-Brahman & the highest encomium is offered to him. We
find Siva so glorified in Tait. Saih. IV. 5 (Rudradhyay^ . It can be claimed
as a source of Pura^ic Sakasra-ndmas.

54.73-82

379

73. Obeisance to the eternal, non-eternal and eternal-cum-
non-eternal one; to the manifest, unmanifest and manifest-cum-
unmanifest.

74. Obeisance to the comprehensible, incomprehensible and
comphrehensible-cum-incomprehensible one, to the Deity quell¬
ing the distress of devotees. Obeisance to you who areNara-
Narayana.^

75. Obeisance to you the lover of Uma, obeisance to Sarva;
obeisance to you, the deity marked by Nandicakra ; obeisance to
you who are fortnight, month and half a month; obeisance to
you who are Sarhvatsara.

76. Hail to you, the multi-formed, shaven-headed, staff-
bearing, armoured god. Obeisance to the bearer of a skull, the
quarter-clad (naked), tuft-bearing god.

77. Obeisance to you with flagstaff and chariot. Obeisance
to you the self-controlled and the celibate. Obeisance to you who
are Rk, Yajus and Saman. Obeisance to you O god, of such
activities as these”.

Sri Mahddeva said :

78. Thus I had been eulogised by Devas who bowed to me,
O splcndid-faced lady.

79. “On realising my devotion, the lord of Devas whose
hair and tresses are flooded with Ganga water still remains subtle.
Thanks to the surpassing Yogic power, he is inconceivable. He
remains invisible like the moon that has been hidden (by the
clouds) .”

80. Thus I had been eulogised by lord Braluna, the creator
of the Universe, by means of diverse hymns taken from the
Vedas and Vedahgas.

8 1 . Then I became delighted with Brahma, the great and
noble Atman. After that I spoke to him in subtle words.

82. “O lord, lord of past and future, lord of the worlds,
lord of the Universe, O Brahma of good rites, what shall I do
for you ?*’

1. Puranastry to synthesize Vai9^iavism and iSaivism by identifying
8iva with Vifnu.

380

Vqyu Purina

83. On hearing my words, the lotus-eyed Bnalmia replied:
**0 Isvara, O lord of the past, present and future, may this
be listened.

84-85. O lotus-eyed lord, when the ocean was being
churned by Devas and Asuras, the terrible poison, resembling
a cloud, shining like a blue cloud, having the lustre of the
Sariivarta fire, refulgent like the sun at the end of the Yugas,
appeared in front like the Black Death.

86. It has the brilliance of the sun capable of destroying
the three worlds. It sparkles all round. The poison having the
lustre of deadly fire has risen in front.

87. On seeing it we are much frightened and agitated. O
Mahadeva, desiring the welfare of the worlds, you will please
drink it. O Sir, you are the enjoyer of the most splendid, you
are the excellent lord.

88. O Mahadeva, excepting you, there is no one to en¬
dure the poison. No other person is sung about ( = glorified) as
capable of it, in the three worlds”.

89-90. On hearing these words of Brahma, O splendid¬
faced lady, I concurred and said “So be it”. Then I began to
drink the poison that resembled death. As I drank the terrible
poison frightening even the gods, O lady of excellent comple¬
xion, my throat immediately turned black.

91-92. On seeing the poison that had the lustre of the petal
of blue lotus and that had appeared like the king of Serpents,
Taksaka, clinging to my throat and putting out its tongues,
Brahma, the grandfather of the worlds, possessor of excessive
splendour, spoke : “O Mahadeva, of good rites, really you
shine due to this throat”.

93-94. O daughter of the excellent mountain, on hearing
his words, even as the Devas and Daityas were watching along
with Yak^as, Gandharvas, Bhutas, Pisacas, Nagas and Raksa-
sas, O sweet-faced lady, the terrible poison was contained in
the throat. Hence I became famous as NXlakantha (Blue-throated) .

95. O daughter of the king of mountains, on seeing the
Kalakuta, that poison of fierce potency, being retained by me
in the throat, Devas and Daityas were wonder-struck.

96. Then, O fair lady with the gait of inebriated elephant.

54.97-109

381

all the Devas and Daityas, Nagas and Raksasas spoke thus with
palms joined in reverence :

97. “Wonderful is your strength, prowess and valour. Oh,
wonderful is the strength of your Yoga. O lord of Devas,
wonderful is your lordship, O lord, whose dishevelled hair is
flooded with Ganga water.

98. You alone are Visnu, the four-faced Brahma and
Yama, the god of death; you alone are the bestower of boons;
you alone arc the sun, the moon, the earth and the water.

99. You alone are sacrifice, the rites and observances; you
alone are the past and future. You alone are the origin and end;
you alone are both gross and subtle Puriisa.

100. You alone are the subtlest of the subtle; you alone are
the fire and the wind ; you alone are the creator, protector and
annihilator of the world, both mobile and immobile.”

101. After saying these words and bowing their heads, the
leading Devas, the noble souls, went to Meru in their aerial
chariots.

102. Thus the greatest of secrets, the holiest of holy things,
the story of what is famous as Nilakantha has been narrated to
you.

103. This story has been narrated by the self-born deity. It
is the sacred story that quells sins. I shall now mention the fruit
accruing to that person who retains this story recounted by
Brahma.

104. O fair lady of good loins, on reaching his body,
poison from mobile and immobile things becomes ineflective
immediately.

105. It quells inauspiciousness and removes (the effect of)
bad dreams. The person attains the love of women and leader¬
ship in royal assembly.

106. In disputes he becomes victorious; in battle he attains
valour; on expedition he attains welfare; he has perpetual riches
in his house.

107-109. I shall tell his goal at the dissolution of his body,
O excellent-faced lady. He becomes blue-throated, green-mous¬
tached and moon-crested; he attains three eyes; he holds the tri¬
dent in his hand, and has bull as his vehicle; he holds the Pin^a

382

Vdju Purdpa

bow;^ he becomes as strong as Nandin with deeds as glorious as
the exploits of Nandin. At my behest he wanders over all the
worlds ; his movement is unimpeded like that of the wind. He
gains my strength and lives as such till the final dissolution of
the world.

1 10. O beautiful lady, I shall now mention the goal both
here and hereafter of those persons who are my devotees and who
hear this story.

111. A Brahmana secures (attains mastery over) Vedas ; a
Ksattriya conquers the earth ; a Vailya derives profit ; and a Sudra
attains happiness.

112. A sick man is freed from ailments; a man in bondage
attains release ; a pregnant woman gets a son; and a virgin gets a
good husband. Everyone regains everything he loses in this world
as in the other.

113. On hearing this divine story of the Lord, one obtains
the same fruit as is obtained when one hundred thousand cows
are duly gifted away.

1 14. He who commits to memory one verse or half of it, one
quarter of a verse or even half of it, attains Rudra’s Loka.

115. After recounting this story of pious fruits to the God¬
dess, the Lord with the moon embellishing his crest, the Lord be¬
loved of Guha, went along with Uma to the cave of Kiskindha
seated on his bull.

116. After recounting this story of great length quelling sins,
Vayu went away. After studying everything, the excellent Brah-
manas went to the auspicious path of Aditya.

1. This type of liberation is called S^spja, ‘similarity of appearance*.

55.1.10

383

CHAPTER FIFTYFIVE
Hymn to the Lihga of iSiva^

The Sages enquired :

1. O eloquent one, who is the greatest in regard to attri¬
butes, activities and power ? We wish to hear clearly the descrip¬
tion of his good, wonderful qualities in detail.

Suta said :

2. In this connection they cite this ancient anecdote about
the greatness and omnipotence of the great Atman, Mahadeva.

3. Formerly this was narrated by Visriu when he had con¬
quered the three worlds after binding Bali. The deity of great
I)rowess became the lord of the three worlds formerly.

4-6. When the Daityas were destroyed, when the Lord of
Saci was delighted, all the Devas including Indra came to see the
Lord. They came near the ocean of milk where Visnu, the Atman
of cosmic form, stayed. After approaching the iioble-souled, the
Purusa, Vi§nu, all the Siddhas, Brahmanas, Yaksas, Gandhar-
vas, Apsaras-s, Nagas, celestial sages, rivers and mountains eulo¬
gised him.

7. “O Lord, you are the creator and sustainer of the worlds.
By your grace the three worlds attain imperishable welfare. The
Asuras have been conquered and Bali has been bound by you*’.

8. On being thus addressed by Devas, Siddhas and the
sages, Visnu, the excellent of Purusas, replied to them.

9-10. “May this be heard, O excellent Devas, I shall
mention the cause; the achievement has come at the very outset,
thanks to the grace of that Lord alone who is the creator of all
living beings, who is Time [Kdla) , the creator of Time, and by
whom the worlds have been created along with Brahma by
means of his Maya power.

1. Rudraand Agni (Fire-god) have been identified in Vedic times.
Linga worship is not Phallus-worship but the Purapic transformation of Vedic
fire worahip. The origin of or manifestation of the Linga of 8iva is told in
different PurSpas, e.g. Lihga 17, KP 11. 38, Bd. P. 2.26.

384

Vaj>u Purana

11. Formerly, when the three worlds were plunged in un¬
manifest darkness and when the living beings had been retained
inside my belly, I lay myself down.

12. Assuming the form of the thousand-headed, thousand¬
eyed thousand-legged deity, holding the conch, discus and mace
in the hands, I lay down in the pure limpid waters.

13-14. In the meantime, from a distance I espied a person
of unmeasured splendour who blazed with his brilliance resembl¬
ing a hundred suns.

The person, endowed with great Yogic power, had four faces
and was of golden lustre (complexion) . He wore a deer-skin and
was embellished with a water-pot {Kamaniali^ .Within a moment
that excellent person came near.

15-16. Then he who was Brahma, who was bowed to by the
worlds, spoke tome — “O lord, who arc you ? Whence have you
come ? Why do you stay here. Tell me. I am the maker of the
worlds. I am self-born. I have faces all round”. Thus addressed
by Brahma, I spoke to him.

17. “I am the creator and destroyer of the worlds again and
again”. While we were talking like this with a desire to over¬
power each other, a well established flame was seen on the nor¬
thern side.

18. On seeing that flame we two were surprised. By that
splendour all the waters sparkled.

19. When that excessively surprising and mysterious flame
began to increase in size, Brahma and I hastened towards that
flame.

20-22. The massive column of flame stood touching
heaven and earth. In the midst of it we saw the unmanifest Lihga
of excessive brilliance^, highly illuminated and of the size of
PradeSa (the distance between the thumb and the little finger).
The Linga shone in the middle. It was neither made of gold
nor of silver nor of stone. It could not be specified. It was in¬
conceivable. It was sometimes perceptible and sometimes im¬
perceptible. It had great splendour and was very terrible. It

1. The identity Rudra and Fire-god is stated in RV.II.1,7;
^tapatha Br. III. 3.1*10, VI.1. 3.10; Tait. Br. 1.1. 5*8-9; Ta^dya Br&hmaiia
Xir.4.24.

55 23-35

385

increased in size excessively at that time. It appeared extensive
through the series of dames and appeared terrific (to all beings) .

23. Who can reach the limits of this terrible looking Linga,
the cause of Mantra (Vedas) , which was piercing through the
heaven and the earth ?

24. Then Brahma told me, “You go down cautiously. Let
us know the limits of this Linga, the great Atman.

25. I shall go up as far as the limit is reached”. Thus we
came to an agreement and went up and down.

2(3. I went downwards for a thousand years. But I did
not sec the limit. Undoubtedly I was frightened.

27. Similarly Brahma too was exhausted. He could not see
the limit. There itself in that great expanse of water, Brahma
met me again.

28. Both of us were surprised. We were deluded by the
Maya of that great Atman. We stood there (as if) we had lost
our consciousness.

29. We bowed to the Lord engaged in meditation — the Lord
who is the source of origin and the cause of (destruction) of all
the worlds.

30. With palms joined in reverence Brahma (and I) paid
obeisance to the trident-bearing Sarva (Siva) , the unmanifest,
the mighty god of terrible roar and a frightening form having
curved fangs.

31 . “O lord of the worlds and Devas, obeisance be to you.
O great lord of Bhutas, obeisance be to you. Hail to you, O
external one, the cause of origin of the Siddhas. O lord, the
support of the universe, obeisance be to you.

32. You are the great Brahman, the Supreme Lord and
the imperishable. You are the great region and the excellent
Vamadeva. You are Lord Rudra, Siva and Skanda.

33. You are Yajna (Sacrifice), Vasatkara, Omkara, the
great goal. You are Sv^akara and Namaskara. You are the
purifier of all sacred rites.

34. You alone are Svadhakara. You are the Mantra for
repetition. You are the sacred rites, observances, the Vedas, the
worlds and all the Devas.

35. You are the sound (the quality) of Akasa; you are the
eternal source of living beings. You are the attribute of smell in

386 Vdyu Purdna

the earth, of taste in the waters and of colour fti the fire, O
Mahesvara.

36. You are the attribute of touch in vayu. You are the
lord Moon in the embodied form. You are the perfect knowl¬
edge in Budha. O lord of Devas, you are the seed in the Prakfti.

37. O lord, you are the maker of living beings. You are
Kala, Mrtyu, Yama, the destroyer. You support the three worlds.
You alone create them.

38. By means of your eastern face, you manifest Indra-hood.
O lord, by means of your southern face you annihilate the
worlds (as Yama) .

39. By means of the western face you exhibit your Varuna-
hood. Your Moon-hood is established by means of your northern
face.

40-42a. O Lord, you shine in various forms. You are the
eternal source of all the worlds. O Lord of Devas, the Adityas,
the Vasus, Rudras, Maruts, the two sons of Asvini, Sadhyas,
Vidyadharas, Nagas, Caranas, the noblc-souled Valakbilyas and
all those persons accomplished and those others who perform
rites regularly, are also born of you.

42b-43. Uma, Sita, Sinivali, Kuhu, Gayatri, Laksmi,
Kirti, Dhrii, Medha, Lajja, Ksanti, Vapus, Svadha, Pusti,
Kriya, Sarasvati, the goddess of speech, Sandhya and Ratri too
are born of you, O Lord of Devas.

44. O Lord having the lustre of ten thousand suns, obeis¬
ance be to you. Bow to you, O Lord having the lustre of thou¬
sand moons. Hail to you, O Lord assuming the form of a moun¬
tain. Obeisance to you, O reservoir of all good qualities.

45. Obeisance be to you, O Lord holding a spear with a
sharp edge. Obeisance to you, O Lord applying ashes to the
skin. O Rudra, bow to you having the Pinaka in your hand
and bearing a discus and an arrow.

46. Obeisance be to you, O Lord, whose body is embelli¬
shed (besmeared) with ashes. Obeisance be to you, O Lord,
who destroyed Kama. O Lord, hail to you, wearing golden
apparel. Obeisance be to you, O Lord, having golden arms.

47. Obeisance be to you, O gold-formed lord. Bow to you,
O gold-naveled Lord. Bow to you of wonderful form with a
thousand eyes. Obeisance be to you, O Lord of golden semen.

55.48-60

387

48. Obeisance be to you, O gold-complexioned Lord. Hail
to you, O gold-wombed Lord. Obeisance be to you, O Lord with
gold bark-garments. Obeisance be to you, O lord, the bestower
of gold.

49. Obeisance be to you, O Lord with golden necklace.
Obeisance be to you, O Lord roaring terrifically.

50. Obeisance be to you, O Lord of terrific speed. Bow to
you, O iSankara, O blue-throated one. Obeisance be to you, O
Lord with a thousand arms. Hail to you, O Lord, fond of dance
and playing on instruments.”

51. On being eulogised thus, the lord, the great Yogin of
great intellect, became manifest. He had the lustre equal to that
of a crore suns.

52-55. Then the delighted Mahadeva, appeared worthy of
being addressed. He seemed to be devouring the sky with his
thousands and crores of mouths, though he had only a single
neck and a single mass of hair. He was bedecked in different
kinds of ornaments. His body looked wonderful and variegated.
He wore different (kinds of) garlands and (besmeared himself)
with unguents. He held Pinaka bow in his hand. The Lord
wielding a spear was seated on a bull. He wore the hide of a
black antelope. He assumed a terrible form with a skull in his
hand. Wearing a serpent for the sacred thread, he offered pro¬
tection to Devas. He laughed boisterously producing sound like
a kettle-drum and the rumbling cloud wherewith the sky was
reverberated.

56. At that loud sound of the great Atman, we became
frightened. Then the great Yogin said : “O excellent Devas,
I am greatly delighted.

57. Both of you, see this Maya. Give up fear. Both of you
are born of my body. You are ancient and former beings.

58. This Brahma, grandfather of the worlds, is my right
arm. Vi§nu is my left arm. He always stands by me in times of
war. I am delighted with you. I shall grant whatever you
desire.”

59. Then both of us were delighted in the mind. We fell at
his feet again. Then we, the pious great souls, spoke again.

60. “If you are pleased and if boons are to be bestowed on
us, O Lord of Devas, let there be devotion in us for you.”

388

Fdyu Purdpa

61. “O blessed ones, may it be thus. BotK of you create
different kinds of subjects”. After saying thus the Lord vanished
there itself.

62. Thus the great power of that Yogin has been narrated
to you. All this has been created by him. We are only nominal
causes.

63. This form termed ‘Siva’ is unknown and unmanifest. It
is incomprehensible and unperceivable. Persons with intellectual
vision alone can perceive it.

64. Perform obeisance to that Lord of Devas by whose grace
persons with intellectual vision can perceive subtle and
incomprehensible things.

65. O Mahadeva, obeisance be to you. O Mahc^vara,
obeisance be to you. O most excellent one among Devas and
Asuras, O swan of the mind, obeisance be to you.”

Suta said :

66. On hearing this, Devas paid homage to the great
Atman, Siva and went to their abodes.

67. He who recites this hymn of I ^ vara, the great Atman,
obtains all desires and becomes free from sins.

68. All this in respect to the ancient Brahman was men¬
tioned by the mighty Visnu only due to the grace of Mahadeva.
Everything in respect of the power of Mahesvara has been thus
recounted to you.

CHAPTER FIFTYSIX
Description of PitfS

Sdrfdapdyana enquired :

1 . O Suta, how the king Pururavas, son of 115, used to go
to heaven during the new moon day in every month ? How did
he perform (libation) to Pitfs?

56.2-13

389

Suta replied :

2. O Sam^apayana, I shall now recount to you the super¬
human power of (Pururavas), the son of Ila. I shall mention how
he contacted with the Sun and the noble-souled Moon.

3-5. I sliall mention all these things in order — the increase
and decrease of the Moon consisting of the essence of the waters
during the bright and the dark halves of the month, the fixation
(decision) about the fortnight dedicated to Pitrs, the acqui¬
sition of nectar from the Moon, the Tarpat^a offerings to Pitfs,
the vision of the Pitrs who had extracted the Soma juice from the
Kavya fire, and how Pururavas, the son of Ila, propitiated
Pitrs. I shall mention the Parvans also (all in due order).

6. When both the Moon and the Sun come into conjunction
with the same constellation, on the same night, in the same orbit,
it shall be known as Amdvasya (the New Moon).

7-8. He (Pururavas) used to go to see his maternal and
paternal grand-fathers, the Moon and the Sun, on every Amdvdsya,
After making obeisance to them, he used to keep waiting. For
the sake of the Pitrs, he used to extract exudation from the de¬
lighted Moon. In every month Pururavas, son of Ila, stayed in
the heaven and worshipped the Moon with devotion along with
Pitrs.

9-10. Pitrs and the Moon partake of the Kavya offerings
for two lavas.^ Worshipping SinivalP during the time of its
appearance, Pururavas understood the duration of the new
moon called Kuhu and worshipped Kuhu too.* Biding his time
he used to see the Moon in conjunction with the Sun (?)

11-13. Whence will the nectar ooze out from Soma for the
satisfaction for a period of a month ? It is by (replenishment)
for fifteen days (of the bright half) by the flow of nectar. After
drinking it in the dark half, it is being milked by the rays with

1. Lttvazsiihc 60th part of twinkling of the eye. — MW 898.

2. Verses 9-10 etc. state, AmavSsya is of two kinds: (i) when Amavasya
merged with the 14th titki of the dark half, it is Sinivhli and (ii) when
it merged with the 1st tithi of the next day ( of the bright half) it is Kuhii.
Siniv&li is a divinity in RV. She is the sister of gods andbestower of progeny
(RV XL 32. 6-7). Kuiiu is a divinity invoked for wealth and sons (AV.
VII. 47.1).

390

Vdyu PurSaja

that lunar honey (nectar) given to him foroBlating them to
Pitrs. The King propitiated his Pitrs namely Saumyas, Barhisads,
Kavyas and Agnisvattas' by offering the nectar in accordance
with injunctions.

14. (Season) which is spoken of as Agni is considered
as Sarhvatsara, since Rtus are born of it. Artavas (smaller
division of time such as a fortnight) are born of B^tus (Seasons).

15. Artavas are called half-months. Pitrs are the sons of
the year. Rtus are grandfathers. The months and the Rtus are
the sons of the year.

16. Devas are the great-grandfathers. The five years
(forming a Yuga) are the sons of Brahma. Saumyas are born
of the Moon. Kavyas are the sons ofKavi.

1 7. Devas born of Soma, and the imbibers of the Soma
juice, are known as Upahutas. The Kavyas are known as Ajyapds.
(All) the classes of Pitrs become satisfied thus.

18-19. Pitrs are classified into three (only): Kavyas,
Barhi§ads and Agni§vattas. ]^tus who are householders and
performers of sacrifices are definitely Barhisads. Agni-
svattas are also householders and performers of sacrifices. They
are Artavas. Understand that Kavyas are Affakapatis (Lords
of A§takas). Now understand the five years.

20. Among them Agni is Sarhvatsara and the Sun is Parivat-
sara. The Moon is Idvaisara and Vayu is Anuvatsara.

21. Rudra is the Vatsara among them. The five years of the
nature of Yugas are known as LekhaSy UsmapSs and Divdkirtyas.

22. These imbibe the nectar in heaven every month. As
long as he lived, Pururavas gratified them with that.

23-25. Since the nectar oozes out of the Moon every month,
understand that it is the nectar for Pitrs, the drinkers of Soma

1. According to Satapatha Br. II. 6.1-7, those who performed a Soma
sacrifice are Somavanta^ Pitarali (ptob. Saumyas hereof); those who offered
Cooked oblations like Cam were Barhisadaff, Pitarab', those who offered no
sacrifices but were consumed by fire in cremation after death were Agnifvdttdb
Pitarab* Later during Smrti period classes of Pit^s increased and their con¬
notation was changed. Thus we find in w. 16-19 here, Saumyas are the sons
of Soma &the imbibers of Soma; Kivyas are the sons of Kavi (l§ukra?) im¬
bibers of ghee. St«s are householders and performers of sacrifices; they
are Barhisads. The non-performers of sacrifices are 'Artavas and Agnifvdttas.

56.26-34

391

juice. The nectar is called Amrta, Saumya, Sudha and Madhu. The
thirty-three Devas known as Chandajas drink the fifteen
watery Kalas of the Moon gradually in the dark half. After
drinking the nectar for a month till caturdasj (fourteenth day) ,
they depart.

26. Being thus drunk by Devas, the Moon remains with
only the fifteenth part left on the Amavasya day.

27. Pitrs then drink the nectar for two Kalas on the new
moon day, when the Moon develops by the Susumna ray of
the Sun.

28. When the Moon is completely exhausted after being
drunk, the Sun develops it by his Susumna ray for Pitps, the
drinkers of Soma.

29. When the digits of the Moon are exhausted completely,
the Sun develops it gradually by one fraction everyday. When
the digits dwindle it becomes dark and when they develop it
becomes white.

30. Thus the body of the Moon is developed by the power
of the Sun. On the full moon day the Moon is complete in
disc and white in colour. Thus is the decrease and increase of
the Moon in the dark and bright halves.

31. The Moon with Pitrs is known as Idvatsara. He is
surrounded by fifteen rays shedding the nectar Sudha.

32-33. I shall now explain the Parvans and the junctions of
Parvans. Just as the sugarcane-stem and the bamboo have
knots in their joints, so also the bright and dark halves have
Parvans. Their knots and joints differ in respect of the full moon
day and the new moon day. 7r/f>'<2(the 3rd TiVAi) and other ti this
(lunar days) are the Parvans of the fortnight.

34. Since the rites such as of kindling fire are performed
during the Parvans they are auspicious. If there is the overlapp¬
ing of Pratipad in the evening, that time belongs to the full
moon.

1. According to VP 111.11.118-119, the 14th Tithi, 8th Tithi, Ami-
visyk and Purnim^, the Sun's passage from one rdSi to another are called
Parvans.

392

F(^u Purana

35. When the Sun is stationed in Vyatipata^ ^t a deviation
of half meridian (?) line at a distance of a Yuga the meridian
of the Moon is risen duly by the distance of a Yuga.

36. This is because ( the Sun and the Moon) glance each
other after the elapse of the full moon (period) , and that time
their minutes of declination are the same.

37. Calculation proceeds on the basis of the time and
direction of the Sun. That is the time prescribed for the rite to
be performed instantly.

38. When the Moon is full after a complete period of a
poksa (Iialf-month) but the Purnimd is the joint of the night (i.e.
when it rises one digit less than the full) it is looked after by
Pitfs along with Devas, and hence it is known as Anumati Purnima,

39. The Moon shines very brilliantly on the full moon
night. Sages call it R&ka because the Moon delights then.

40. The night on which the Moon and the Sun stay together
in the same constellation is called Amavasya. It is the fifteenth
night (after the full moon).

41. The Moon is clear on the full moon day. The moon and
the Sun are full in the afternoon and see each other in the
Vyatipata. That is the full moon day.

42. When (the period of Amavasya) is over, the Sun and
the Moon coming together see each other, it is called Daria.

43-44. In the Amavasya, at the joints of the Parvans, there is
the short time of two Lavas — the time taken to utter the two
syllables ku-hu. It is remembered to be the time (for the
sacred rites). In the Amav^ya when the Moon is completely
invisible, it comes into contact with the Sun from the midday
to the midnight. It suddenly gets released from the Sun in the
morning. The Sun comes out in the midday, after remaining in
conjunction for two Kal&s.

45-46. On the Pratipad day of the bright half, the Moon gets
released from the Sun’s disc. The time of getting released from the
disc is the appropriate time ior^Ahuti Daria and Vasafkriyd. The

1. The text is rather obscure. SHrya-Siddhanta XI.1.2 defines Vyatipata
as follows:

*‘When the Moon and the Sun arc on apposite sides of either solstice and
their minutes of declination are same, it is Vyatipata. The sum of their
longitudes is half a circle i.e. 180.*’ Normally there are 13 Vyatipatas in a
year.

56.47-57

393

time of Amavasya shall be known as J^tumukha (first day of the
season) .

47. During the day in the Amavasya Parvan (in the dark
half) the Moon remains emaciated. Therefore, on the Amav^ya
day the Sun is swallowed by the evil planets in the firmament.

48. The names of the Tithis have been assigned by the
honoured and sensible scholars in accordance with the digits of
the Moon.

49-50. The Sun and the Moon see each other on that day. It
comes out and separates itself from the disc of the Sun gradually.
For the duration of two Lavas, the Moon touches the Sun in the
course of the day and the night. That is the (auspicious) time for
Daria and Vasaikriyd.

51 . The Amavasya (which gets mixed with the Pratipadt the
first day, of the next fortnight for) the duration of as much time
as is required for the cuckoo to utter Ku-hu is called Ku-hu.

52. (Defective) When the Moonis emaciated (due to loss of
digits) yet has the remnant of a (slight digit of the measure of)
Sinlvali and the Amavasya enters the Sun (gets mixed up with
the last part of the caiurdaii day) , it is called Sinivali.

53. The duration of Parvan in both is equal. Va§a{kriya in
the Vyatipata of the Sun and the Moon (is forbidden?). The
two types of full moon (i.e. Anumati and R^d) have already been
explained.

54. The auspicious time on the Pratipad and Purnima is for
the duration of two Matras. The auspicious time in Ku-hu and
Sinivali is also the same (two matras) .

55. The auspicious time when the Moon is in the spheres of
the Sun and fire has the duration of one Kald.

56. Thus, it is the bright half (in which) during the ‘joints’
of Parvans of night the glorious Moon with its full disc gets
eclipsed.

As the Moon is replenished in the fifteenth (day) it is Pur¬
nima (the full moon day) .

57. In fifteen nights the Moon develops fully by putting on
fifteen Kalas, adding one everyday. There is no sixteenth Kala in
the Moon. On the fifteenth day after the full moon, it becomes
emaciated completely.

394

Vdjpu Purana

58. Thus are these Pitrs, Devas, the drinkers Soma and
the replenishers of Soma, Artavas and Rtjts (seasons) . Hence
Devas worship them.

59. Henceforth I shall describe the Pitrs who partake of the
monthly ^raddha. I shall mention their goal, their inherent
strength and the procedure of the .^raddha,

60. The departure of the deceased and their return cannot
be comprehended even by well-accomplished penance. Then how
can it be perceived through the physical eye ?

61 . These Pitrs who are iSrdddhadevas, are known as Laukika
(Worldly) Pitrs. Devas, Saumyas and Yajvans ^,VG z\\ Ayonijas
(not born of a womb).

62. All these Pitrs are Devas, for the latter make them
flourish. There are human Pitrs while others are proclaimed as
Laukika (w'orldly) Pitrs.

63. (The human Pitrs are) father, grand-father, great-grand¬
father. Those who perform Tajnas with Soma arc known as
Soma-sacrificers.

64. Those who are mentioned as Yajvans are Barhisads. En¬
gaged in holy rites, they remain happy and content till they take
another body.

65-67. Those who perform sacrifices and preside over them
are known as Agnisvdttas. Those who adhere to their duties in
virtue of their stages in life, those who closely follow the traditions,
those who do not blunder in the performance of their rites with
faith, those who are engaged in the holy rites till death, after
being endowed with celibacy, penance, Tajm, progeny, faith,
learning and charitable gifts (are also called Agnisvdttas. )

68. After reaching heaven they rejoice along with Devas,
Pitrs and the subtle-bodied Soma-drinkers and they worship
Pitpndns (?)

69. Only those who performed holy rites and were blessed
with progeny are praised. Oblations and food-offerings are given
to them by their kinsmen and persons born of their families.

70. Partaking of the monthly Srdddha^ the Somalaukikas be¬
come satisfied. They are human Pitfs and partake of monthly
Srdddhas.

71-73. Others get entangled in their actions and rebirths in
wombs. Fallen from their ASrama duties and devoid of Svadha

56.74-85

395

and Sv^a, these wicked persons with their bodies pierced be¬
come ghosts in the abode of Yama. They bewail their former
acts in their abodes of torture. They live long, (are) dry, pale,
naked, hungry and thirsty, wandering here and there.

74. Desirous of water, they roam hither and thither near
rivers, lakes, tanks and wells. They covet foodstuffs left by others.
They tremble and move about here and there.

75-76. They move from one place of torture to another.
They are thrown in different hells like Salmali, Vaitarani,
Kumbhipaka, Karambhavaluka, Asipatravana and Sil^ampe-
§ana by (as a result of) their own activities.

77-78. It is here that they have their miserable hellish
abodes devoid of joys of heaven. Offering three Pinzas to those
who passed to the other world by uttering their names and
Gotras, they offer Pinzas anticlockwise on the ground strewn
over with Kusa grass. Thus they propitiate the Pitrs abiding in
their places after death (or in their abodes as Pretas or Ghosts) .

79-80. Those who do not go to the abode of torture are
born in any of the live types of living beings according to their
(previous) activities. Whatever may be the birth taken by
them, whether of animals or of immobile beings, they get their
natural food in their respective births as a result of the offerings
of food by the kinsmen in the course of Sraddha.

81. The offering of food in Sraddha shall be made at the
auspicious time to deserving persons. Then alone it reaches the
place where the departed kinsman slays.

82. Just as the calf is able to seek and find out its mother-
cow even if it is lost among other cows, so also the mantra
chanted in the course of $rdddha carries the gifts to the Pitrs.

83. So also the ^rSddha offered through the Mantras reaches
the manes. So Sanatkumara, who had discovered the movements
of the departed souls by his divine vision, could explain how
food in Sraddha could reach the manes.

84. These Pitrs are known as Bahvikas, Usmap^ and
Divakirtyas. The dark half is their day-time and the bright
half is their night for sleep.

85. Thus these Pitrs are Devas and Devas are Pitrs.
Rtus and Artavas are declared as Pitrs mutually.

396 V&yu Purd'^a

86. Thus these godly Pitj's and the human ones are de¬
lighted by Srdddha rites ojfFered to them.

87. Thus Pitrs have been explained. The greatness of
Pitrs, the imbibers of Soma, is decisively mentioned in the
Puranas.

88-89. Thus all these have been briefly explained: the
contact of Pururavas with the Sun, Pitrs and the Moon, his
acquisition of the nectar and the performance of the Tarpana
to Pitrs, the duration of the full moon and the new moon
and the abode of Pitt's. This is the eternal ^arga (Creation).

90. The Universal form of all has been mentioned but
partially. It is impossible to enumerate (describe) it in full. It
should be trusted faithfully by one who wishes prosperity.

91. The creation of Svayambhuva Manu has indeed been
described by me in detail and in accordance with the sequence.

What more should I describe to you ?

CHAPTER FIFTYSEVEN
The Cycle of Tugas Their Characteristics

The Sages sa id :

I . We wish to know the nature and reality of the (sets of)
four Yugas which occurred formerly in the Svayambhuva Man-
vantara.

1. Although this Purana accepted the Vedic tradition and regarded a
Yuga period as consisting of five years f^vide supra ch. 50 p. 343, fn. 3) , here it
follows Manu 1.61-74, 79-86. According to Manu, the 1st Yuga, Kfta, has a
duration of 4000 years ofDevas with 400 divine years of the dawn (Sandhjd)
of the Age and 400 divine years of transition from Kfta to the next Age
(SandhydrhSa) . The other Yugas, viz. Treta, Dvapara ahd Kali consist respecti¬
vely of a period of 3000,2000 and 1000 years of Devas, each yuga preceded
by and followed by Sandhyi and Sandt^OfhJa, each extending over a period of
300, 200, 100 years of Devas. This theory superseded the Vedic one and has
been adopted by Purai^as e.g. KP. I chs. 51 and 53, NP. I ch. 41, VP. I.3.,
Bd. P. 1.2.29 &30 and Mbh. Vana.chs 149 and 188.

57.2-10

397

Suta said :

2. In the context of the description of the earth etc. I have
already said about the four Yugas. Now I shall recount them
in detail. (Listen and) understand them.

3-4. Calculating everything and mentioning in detail, I
shall narrate in full the six aspects viz. : Tuga, Tugabheda (differ¬
ence in Yugas), Tugadharma (the particular characteristics of
esich Yuga.) , Tugasandhi (the junction of Yugas), TugarMa (the
parts of Yugas) and Tugasandhdm (the joints of Yugas) .

5. The human year can be understood (calculated) by
means of valid working knowledge. Calculating on the basis of
that year, I shall explain the four Yugas.

6. The time taken to utter a short syllable is equal to a
Nimesa. Nimesa, Kastha, Kala and Muhurta are the units
of time.^

7. Fifteen Nimesas constitute a Kastha, thirty Kasthas
make one Kala, thirty Kalas make one Muhurta. Thirty Muhur-
tas make one full day and night.

8. The sun demarcates the human as well as the divine
days and nights. The day is intended for activity and the night is
meant for sleep.

9. A (human) month constitutes the day and night of the
Pitrs. Its division is thus: The dark half is the day for them and
the bright half is their night for sleep.

10. Thirty human months make one month of the Pitps. On

1. Verses 6-20 give the units of Time, the smallest unit being Niraeija, the
time required to utter one mdtrd (a short vowel) . The following are the terms
to denote the particular periods.

15 Nimesas (18 according to ]Manu)= 1 K.asthai 30 K.asth^=l Kala; 30
Kalaa=i 1 Muhurta; 30 Muhurtas= complete day (day and night) ; 30 days= 1
month==one day + night of Pitrs.

30 Human monthssa 1 Month of Pitrs
360 Human months= 1 year of Pitrs
Human Uttaraya^a (6 months) =Day of Devas
Human Dak^inayana (6 months) =Night of Devas
360 Human Years =1 Year of Devas.

3030 Human Years=al Saptar^i Year.

9090 Human Years=l Krauftca (Dhruva in Bd. P. 1.2.29.18) Year.
360000 Human Years=>1000 Years of Devas.

398 Vdju Purdm

the basis of the human calculation, three hundred and sixty
months constitute a year of the Pitfs.

11. A hundred human years constitute three years and four
months of Pitrs.

12. A human year in accordance with the human calcu¬
lation is one day and one night of the Devas. This is the conclu¬
sion in this scripture.

13. The divine day and night together make a human
year. A further classification is that the Uttarayana period
(northern transit of the sun) is the day and the Dak^inayana
period (southern transit of the sun) is the night (of Devas) .

14. Thirty of the days and nights of the gods or thirty
human years make one divine month.

1 5. One hundred human years make three divine months
and three divine days. Thus is the divine reckoning for division
of time.

16. Three hundred and sixty years according to the
human calculation constitute one divine year.

17. Three thousand and thirty years according to human
calculation constitute one year of the Seven Sages (Saptarsis) or
the Great Bear.

18. Nine thousand and ninety human years make one
Krauftcanyear (Dhruva year in Bd. P.I. 2.29.18).

19. Thirty-six thousand human years should be known as
one hundred divine years. Thus is the calculation of the divine
unit of time.

20. Persons well versed in calculation say that three hund¬
red and sixty thousand years reckoned on the basis of human
time units constitute a thousand divine years.

21 . It is thus that the sages sang about the divine calcula¬
tion. They have formulated reckoning of the Yugas and their
duration on the basis of the divine calculation.

22. Wise people know that there are four Yugas in Bharata
Var§a.^ The first one is Kpta, then follow Treta, Dvapara and
Kali. One should reckon these Yugas in this order.

23. They say that K^ta Yuga consists of four thousand
years. The Sandhyd (Transition period) consists of as many (i.e.

1. It is strange that the yuga-system should be restricted to India only.

57.24-37

399

four) hundred years. The Sandhyarhia (part of the junction with
the next Yuga) is equal to the Sandhya period,

24. In the other Yugas, their Sandhyas and SandhyarhSas
there is gradual reduction of thousand and hundred years.

25. Treta contains three hundred years. Its Sandhya and
Sandhyariisa consist of three hundred years.

26. The wise say that Dvapara contains two thousand
years. The Sandhya consists of two hundred years and the San-
dhyarhSa is equal to Sandhya.

27. The learned say that Kaliyuga consists of a thousand
years. Its Sandhya is of a hundred years and the Sandhyarhia
is equal to Sandhya.

28. This period of twelve thousand (divine) years is known
as (Maha) Yuga. The four Yugas are Krta, Treta, Dvapara
and Kali.

29. In this world the calculation of years is based on human
level. Now I shall mention the duration of Krta Yuga in accor¬
dance with that type of calculation.^

30. The duration is one million lour hundred and forty
thousand years. As for Kali Yuga, it is one-fourth of the adove.

31. Thus the specific duration of time of the four Yugas
excluding the Sandhyas and Sandhydrhias is declared.

32. Including the Sandhyas and Sandhydrhias the duration
of the four yugas is four million three hundred and twenty
thousand human years.

33. Thus seventyone sets of Gaturyugas consisting of Krta,
Treta etc., constitute a Manvantara.

34-36. Now understand the unmber of human years consti¬
tuting a Manvantara. It will be thirty crores, six millions and seven
hundred and twenty thousand human years (306720000 years) .
The number of years constituting a Manvantara has been cal¬
culated by Dvijas, the experts in calculating time. Thus the
duration of a Manvantara and that of Yugas has been stated.

37. The first (Krta) Yuga has four thousand years. The
remaining Yugas, viz. Treta, Dvapara and Kali, I shall explain.

1 . Our text records the duration of Krtay uga and the total number of human
years in Calutyugas. It means verses pertaining to the periods of other
Yugas are deleted (For these vide Bd. P.1.2. 29-31-36) .

400

Fdjyu Fwr&na

38. Previously, while engrossed in describing the lineage of
the sages, the two Yugas have been mentioned lo you as they
had come in due order. It is not possible to describe separately
the two connected Topics coming in the same context simul¬
taneously.

39 In the beginning of Treta, Manu and the Seven Sages
popularised the sacred rites of Vedic and Smrti origin,
directed by Brahma.^

40. The Seven Sages expatiated on the Vedic sacred rites
such as Marriage, Agnihotra and the like on the basis of Rk,
Yajur and Saman.

4 1 . The Svayambhuva Manu expatiated on the conduct of
life based on Smrti injunctions, traditionally handed down and
referring to the duties of the different castes and stages of life.

42-44. The Seven Sages and Manu were endowed with
truthfulness, celibacy, learning and penance. They had perform¬
ed penace in accordance with the order of sages. Hence in the
beginning of Treta Yuga, the Mantras manifested themselves
to them without their undergoing physical or mental effort.
In the first Kalpa those Mantras along with Tdraka (Orhkara)
and others had already appeared before the Devas.

45. When the (original) Siddhis ceased to exist, these
(others) began to function. Thousands of those Mantras which
existed in the past Kalpas manifested themselves in their
intellect once again.

46. The Seven Sages popularised the Rk, Yajus, Saman and
the Atharvan mantras and Manu propagated the rites in accord¬
ance with Smrtis.

47. In the beginning of Treta, the Vedas were one un¬
divided and unified whole, because Dharma alone prevailed.
But they are classified in Dvapara age due to the shortage of
life.

48. In the Kali and Dvapara ages, divine sages and Devas
without birth or death were created by penance by the Self-
born Deity.

1. Verses 39*85 describe the happy life inTretayuga (cf. Mt. P. 142)

57.49-60

401

49. Following their righteous conduct, along with their
lineage, they perform their respective duties in different Yugas.
The Vedic texts, with ancillaries, function* with uniform mean¬
ing in every age.

50. Arambha (expedition or enterprise) was a sacrifice for
Ksattriyas. Haois (offering of ghee etc. ) was the Yajhalo Vaiiyas.
iSudras had service as Tajfia and excellent Brahmanas had
Japa (chanting of Mantras) as their Yajna.

51. All the castes rejoiced in Treta age. They were
protected righteously. They performed holy rites. They were
happy and flourishing. They were blessed with progeny.

52. Ksattriyas obeyed the (advice etc. of) Brahmanas,
Vaisyas obeyed Ksattriyas, Sudras followed Vaisyas. People
cooperated and collaborated with one another.

515. Their activities were auspicious. Their holy rites and
duties of castes and stages of life too were auspicious, in thought,
mind, words and actions. Thus in Treta age their activities
remained unimpaired.

54. In Tretayuga, people were equally endowed with
the same span of life, good intellect, strength, beauty, health
and righteousness.

55-57. Brahma had stipulated the duties of the different
castes and different stages of life. But out of delusion the sub¬
jects strayed away from sacred rites. They argued and quarrelled
with one another. They approached Prajapati Manu. Manu,
the son of Brahma, realized the state of affairs. He, the creator,
the Man, begot ofi^atarupa two sons Priyavrata and Uttana-
pada. These two were the first kings.

58. Thence arose a line of kings wielding the staff of
power of punishment. Since they delighted the subjects, kings
were called **RajSna/f\

59-60. In order to check and control those men who com¬
mit sins in secret and (hence) are difficult to be subdued, and
in order to establish righteousness on the earth, the divisions of

•For vikrl^ante in our text here, Bd. P. 1.2.29.54 reads vikriyanii ^undergo
changes' (in every yuga).

402

Vayu Purina

castes have been laid down in Treta Yuga. The compila¬
tions of Vedic texts, both Mantras and Brahma^as, have been
made by the sages.

61. (The institution of ) Yajfla has been initiated byDevas,
namely Yamas, iSuklas and Japas all fully equipped with the
requisites.

62. Formerly, in the Svayarhbhuva Manvantara, Yajftas
were set in vogue by Devas under the leadership of Indra,
the enjoyer of the universe.

C3. Truthfulness, Japa, penance and charity are the main
virtues in Treta age. The practice of holy rites and rituals
declines and the virtue of truthfulness prevails.

64. Renouncing their staff (of punishment due to its super¬
fluity ? ) those excessively fortunate kings became performers of
sacrifice and expounders of the Vedas.

65. Their eyes were as large as lotus petals. Their chests
were broad, and their bodies were well-built. They were vigorous
and capable of slaying lions. They walked majestically like the
elephants in rut.

66. They wielded great bows. 'Fhey were endowed with all
good characteristics. They were Myagrodha~parimar}4alas (as ex¬
plained in the next verse).

67. The word ‘Nyagrodha’ denotes two (both the) arms.
Hence Nyagrodha means Vydma (extended arms). He whose
height extends as much as a Vyamoy he whose girth and height
are equal, should be known as a Nyagrodha-parimaniala.

68. The following seven', viz. a discus, a chariot, a jewel,
a spouse, a treasure, a horse and an elephant, are regarded as
super-gems {ati-raina) .

69. They say that the following seven arc the inanimate
jewels of the sovereigns of the worlds, viz, a discus, a chariot,

1. The idea that an emperor possesses excellent gems (ali-ratnas) is
found in Pali, e.g. Sudarsaaa SuttOy Digha Nikdya. Here verses 68 and 69 give
different lists of seven ^nanamate jewels*. V. 70 enumerates ‘living, animate,
jewels'. Thus an emperor is (or should be) in possession of 13 jewels. The
representation of a eakratiartin xt jAg^yya. Petta (2nd cent. B.C.) shows a
combination of both animate & inanimate jewels and one more feature — at
the touch of the emperor's hand the sky, showers gold coins.

57.70-79

403

a jewel, a sword, an excellent bow (the fifth ratm) , a flag
and a treasure.

70. The seven jewels (of an emperor) possessing life are
mentioned as follows : queen, family-priest, commander-
in-chief, chariot-maker, minister, horse and elephant (lit.
elephant-cub) .

71. These fourteen jewels are divine. They have been
naturally acquired by the noble-souled ones. These fourteen
jewels should be assigned to all emperors (i.e. all emperors
should possess these) .

72. In all the Manvantaras of the past and future, the
emperors are born on the earth with a part of Visnu.'

73-74. The precious gems are conducive to the welfare of
all emperors of the past, present and future born in the
Yugas Treta etc. These four are very wonderful, viz. strength,
piety, happiness and wealth (among the emperors) .

75. Wealth, dharma, love, fame and victory attained by
kings without any conflict are on a par with one another.

76. They excel even the sages by means of (spiritual
powers such as) Anima (minuteness) and others the power
of Lordship, learning and penance. They overpower Devas,
Danavas and human beings by their strength and austere

penance.

77. They are born with super-human marks visible on
their bodies. They have a circle of hair on their forehead
(between the eyebrows) ; their tongue sweeps their mouths.
Their teeth and lips are copper-coloured; their hair stand
facing up; and they have the Srivatsa scar (on the chest).

78. Their arms extend to their knees; their palms are
marked with net and bull; they are very tall {J{yagrodha~parin&-
has) ; they have shoulders like those of lions; their penises are
well shaped. Their gait is as stately as that of a lordly ele¬
phant. Their chin bones are broad.

79. There are lines of wheel and fish on the soles of their

I . Verses 72-80 state the then idea about a model emperor.

404

V^u Purdiia

feet and of conch and lotus on their palms. They live upto
cightyfive thousand years as kings without signs of old age.

80. They have unimpeded movement in four places, viz. in
the firmament, in the ocean, in the nether regions and on the
mountains.

81. Sacrifice, charity, penance and truthfulness are the
holy rites in Treta Age. During this age, Dharma func¬
tions in accordance with the division of castes and stages of
life.

82. Dania-niti (administration of Justice) , aims at the esta¬
blishment of the bounds of decency. All the subjects are jolly,
well built, free from ailments. Their minds are fully contented.

83. Only a single unified Veda with four sub-divisions pre¬
vails in Treta Age. People live upto three thousand years.

84. Surrounded by sons and grandsons, people die in due
order (of seniority in age). This is the characteristic feature of
Treta Age. (Now) understand the Tretd-Sandhyd (Transition
from Treta Yuga'j .

85. The traits of Treta Age continue to one-fourth of
the Sandhyd and the traits in the Scmdliyd, continue to one-fourth
of the Yuga.

SdrhSapdyana said :

86. How did Yajfia function in the beginning of Treta
age formerly in the Svayariibhuva Manvantara ? Please explain
it precisely.

87-88. How did they again make the classification and
arrangement of the castes and stages of life when the Sandd^d
too had elapsed along with Krta Age and a fraction of it alone
remained, and Treta age set in ? How was Tajfia made to func¬
tion, after gathering all the requisites.

On hearing this, Sdta said :

O 8amsapayana, now listen to this.

89-90. I shall mention how in the beginning of Treta Age
Yajfta was set in vogue. When there was plenty of rain,
the plants grew and agriculture became established. People set
about building houses, hermitages and cities. Then Indra the,

57.91-101

405

enjoyer of the universe, arranged the division of castes and
stages of life and compiled the Mantras into Saifihitds. He pres¬
cribed (specific) Mantras for rites leading to fruits here and
hereafter.

91. Thus, Indra, the enjoyer of the universe, along with
other Devas, initiated TajHa (the institution of sacrifice) together
with all its requisites.

92. When the horse-sacrifice was instituted, the sages
arrived there and began to perform sacrifices with the holy
sacrificial beasts. On hearing about it, people assembled
there to witness it.

93-97. When the Rtviks were busily engaged in sacrificial
rites, when the Vedic mantras were recited, when the leading
Adhvaryus moved about hurriedly and quickly, when the holy
sacrificial beasts were being killed, when the offerings of ghee
were poured into the fire by the divine Hotrs, when the noble
Devas were invoked and when they partook of their shares in
the sacrifice, the sages began to worship Devas in the form of
sense-organs (i.e. their presiding deities) who existed in the
beginning of the Kalpas. The Adhvaryus who were great sages
got ready at the time of praisa to slay the animals. On see¬
ing the animals in their pitiable condition, the great sages col¬
lectively asked Indra^ — “What is this sacrificial rite of yours ?

98. Desirous of a rite involving violence to life you have
started an extremely sinful activity. O leading and excellent
Deva, in this Tajna of yours the slaughter of animals is not a
desirable act.

99. An evil activity has been started by you for destroying
Dharma through animal-slaughter. This is not Dharma. This
is an evil, sinful act. Violence can never be a Dharma.

100-101. If Your Honour wishes to perform the Yajfta do
it as per injunctions in the Vedas. You may worship by means
of the Yajiia that will not cause the violation (dissipation) of
Dharma. O great god, perform the Yajfia with the sacrifice¬
worthy seeds, which docs not involve violence {Hithsd) — the

1. Verses 97-102 record the Brahmanical protest against animal^sacrificc.
A germinable seed is also prohibited as it involves Hiihsa. Only old seeds
incapable of germinating into sprouts should be used.

406

ViSjnt Purd^

seeds which are kept for the maximum period of three years
and which do not germinate (into sprouts) . O Indra ! This
great Dharma (rite) has been laid down formerly by the self-
born god ( Brahma)

102. In this way Indra, the enjoyer of the universe, was
asked by the sages, the seers of Reality: ‘Say with what objects,
mobile (living) or immobile (inanimate), YajRa shall be
performed?*

103. The great sages eagerly seeking truth got tired of the
dispute. Coming to a compromise with Indra they asked lord
Vasu:

The Sages said:

104. “O excessively intelligent king, O son of Uttanapada,
how was the procedure of Yajfia seen by you ? Please tell us.
O lord, clear our doubts.”

105. On hearing their words, the king remembered the
Vedic texts and, without pondering over the strong or weak
points, he explained the facts about Yajfia. The king said :
“The Yajna shall be performed as laid down in the sacred
texts.

106. It shall be performed with sacrificial animals or seeds
and fruits. Violence is the nature of Yajfia. This is what appears
to me.

107. Inasmuch as the Mantras in the Sarhhit^, as re¬
vealed to the sages endowed with penance and the visions of
Tarakaand other mantras, are indicative of violence, what I
have said now is based on that authority. Hence it behoves
you to forgive me.

108. O Brahmanas, if those statements in Mantras are
authoritative, let the Tajna function on those lines, otherwise
those statements will become false**.

Thus those sages of Yogic communion were rendered unable
to reply (silenced by him).

109-110. Glancing at the world below they said— ‘‘For
that purpose be quiet. Though a king, you have uttered a lie.
So enter the nether world**. As soon as this was uttered, the
king entered the nether world. Having been a resident of the

57.111-119

407

upper regions, he now became a resident of the nether regions.^

111. Thanks to that statement of the sages, he became a
resident of the nether regions. Attempting to clear doubts in
Dharma matters. King Vasu (in the nether world) went below.

1 12. No person, even if he be very learned, should express
a decisive opinion all by himself, in regard to the disputed
points of Dharma. The way of Dharma is very subtle. It has
many loopholes and is inscrutable.

113. Excepting Svayaihbhuva Manu, none of Devas and
sages can pronounce a judgment on Dharma.

1 14. So, violence was not approved as a means to Dharma
by the great sages.^ Thousands and crores of sages have attain¬
ed heaven by means of their activities.

115. For the same reason, the sages do not unduly praise
charity or Yajha. By making gifts of even insignificant articles
such as bulbous root, fruit, vegetables or waterpot, in
accordance with their means, the sages have become established
in heaven.

116. Adroha (absence of ill-feeling), Alobha (absence of
covetousness), Damn (self-control), Bhutadaya (kindness to
living beings), Tapflf (penance), Brahmacarya (celibacy), Satya
(truthfulness), Anukrosa (compassion and tenderness), K^amd
(forgiveness) anADhrli (fortitude) — these are roots of Dharma
but extremely difficult to achieve.

117. Yajha consists of piety and Mantras; Tapas is of the
nature of observance offast; one attains Devas through Yajha
and Vairagya (detachment) through penace.

118. Brahmanhood is attained through (re¬

nunciation of the fruits of Karman) . Assimilation (in the supreme
Atman) is obtained through detachment. Kaivalya (complete
identity with Brahman) is obtained through perfect knowledge.
These are the five goals of life.

119. Thus, formerly, in the Svayaihbhuva Manvantara, a

1. The fall of Vasu for supporting animal-sacrifice shows that violence
to life even for religious purpose was condemned at the time of the Pur&ijia.
The legend is found in Mbk. iSdnti. 337. 13-16.

2. Verses 114-118 establish the superiority of the path of knowledge
(J/UiM-m^ga) over karmo-mirga including sacrifices.

408 yiSj^u Purdfjta

dispute arose between Devasand sages in regard to the practice
of Yajfta. *

120. Then, after witnessing that wonderful procedure (of
Yajfta) through violence and disregarding the suggestions of
Vasu, the sages returned to the place whence they had come.

121-123. When the sages had gone away, Devas completed
the Yajfta and attained the fruits. It is heard that many Brah-
mana-Ksatriya kings had attained Siddkis through penance.
These include Priyavrata, Uttanapada, Dhruva, Medhatithi,
Vasu, Sumedhas, Virajas, Sankhapat, Rajas, Pracinabarhis,
Parjanya, Havirdhana and other kings. These and many other
kings attained Siddhis and went to heaven. They were saintly
kings of great prowess whose fame was well-established.

124. Hence by all means, in regard to everything, penance
surpasses Tajfia. It was by penance that the universe was created
by Brahma.

125. So, Yajfta can never excel penance. All this (visible
universe) has its roots in penance. In this manner Yajfta was set
in vogue in the Svayarnbhuva Manvantara. From that time on¬
wards the performance of Yajftas continued as Yugas rolled on.

CHAPTER FIFTYEIGHT
Description of the Four Ttigas

Suta said

1 . Henceforth I shall explain the traits of Dvapara^ age.
When Treta Yuga ends, Dvapara sets in.

2. In the beginning of Dvapara, the attainment of Siddhis
by the people is as it was in Treta Yuga. But as the Yuga
advances, the Siddhis disappear.

1. Thb chapter describes the state of society, religion, religious texts etc.
in Dv&para Age. The deterioration and confusion in social, religious and
other conditions in Dvapara show how a backround of chaotic conditions
was developing for Kali Age.

58.3-14

409

3-4. Then the following vices begin to appear in the people
at the time of Dvapara. : covetousness, lack of fortitude,
trading mentality, war-mindedness, indecision about principles,
inter-mixture of castes, indecision about duties, destruction
of sacrificial plants and animals, pride, arrogance, impatience
and weakness. These vices provoked by Rajas and Tamas
Gunas prevail in Dvapara Age.

5. In Krta Age Dharma is natural; in Treta it is sought
and attained. In Dvapara it becomes agitated and intensly
affected, and in Kali it perishes.

6. In Kali Age the order of the castes gets destroyed. The
discipline of the different stages of life is disturbed and confused.
Doubts (due to variance) in ^rutis and Srartis begin to rise.

7. Owing to the difference between Srulis and Smrtis, no
decision is arrived at. Due to indecision, principles of Dharma
cannot be declared. When the principles diverge, there is diffe¬
rence of opinion among men.

8. Owing to mutual difference in their views and delusion,
no definite decision as to what is Dharma and what is not, can
be arrived at.

9. In view of the defects in the causes and the indecisions
therein, differences in opinion arise leading to these peculiarities
of outlook (or philosophy) .

10. Multiplicity of scriptures has been created by the
people of different (philosophical) outlooks. A single unified
Veda is divided into four in Treta Age.

1 1 . Due to the short span of life as found in Dvapara Yuga,
the Veda is classified into four by Vedavyasas (in Dvapara
Yugas) .

12. The Vedas are further sub-divided into Mantras and
Brahmanas by the descendants of sages by alterations on ac¬
cents, syllables etc. in accordance with their different outlooks.

13. The Samhitas of the J^k, Saman and Yajur Vedas were
compiled by sages expert in l§rutis occasionally with general
and special (known as Vedic Vikrtis) changes according to
different standpoints.

14. Consequently Brahma^a (works), Kalpa Sutras and
Mantra-Pravacanas (different scriptural texts) came into existence.

410

Vqyu Purdfia

Some were abandoned by authoritative teachers while others
were retained.

1 5. In Dvapara Age Brahmanas began to disregard the
rules of conduct and stages of life. Formerly there was one
Yajurveda; later it was bifurcated (into Sukla and Krsna
Yajurveda) .

1 6. This entire scriptural lore became confused by the
general and perv'crted interpretations. By the discourses on
(the interpretation of) the Yajurveda, it was greatly impaired.

17. So also, by means of innumerable alterations and
variations, the Atharvan, Rk and Saman have been confused in
Dvapara by the people of different views.

18. These diverse and different versions do not perish in
spite of alterations in Dvapara Age. They continue to function
but in Kaliyuga they perish.

1 9. Effects of these contrarieties and errors take shape in
Dvapara itself as calamities such as draughts, premature
deaths, epidemics.

20. Due to miseries born of verbal, mental and physical
acts, despondency and indifference to worldly life sets in, as
a result of which they begin to ponder over the ways of relief
from misery.

21. The pondering leads to detachment; from detach¬
ment, defects (of the worldly life) are seen. As a result of seeing
defects, there is the possibility of spiritual knowledge in
Dvapara Age.

22. In Dvapara Age, rival (scriptures and sects) crop
up against the scriptures which were honoured formerly in the
first Svayariibhuva Manvantara.

23. There are variations and alterations in the science of
Ayurveda, Jyoti§a and the ancillaries of the Vedas; there are
doubts and variations in regard to the texts on political economy
and logic.

24. There are diversities and variations in the Smrti texts.
Separate systems and schools (of theology and philosophy) are
established. In Dvapara Yuga difference of opinion starts
among men.

25. The life of all living beings in Dvapara Age be¬
comes arduous involving bodily strain. Livelihood is possible
only by mental, verbal and physical strain.

58.26-36

411

26-27. Covetousness, lack of fortitude, mercantile activi¬
ties, wars, indecision in regard to philosophical principles,
handling and editing of the Vedic texts, inter-mixture of holy
rites, diseases, sickness, greed, slaughter, breakdown in the
system and rules of castes and stages of life, and susceptibility
to passion and hatred — all these are rampant in Ovapara
Age.

28-29. The traits of Dvapara are evident in the Sandhyd
period but a little. They become deficient in quality. In the
quarter of the Sandhyd period, a part of it persists.

30. Now listen and understand the traits of Kaliyuga^. At the
close of transitional period of Dvapara, Kaliyuga begins.

31. These are the characteristics of Kaliyuga: violence,
jealousy, falsehood, deception and slaughter of ascetics.
These are the characteristics of Kali Age which people inherit.

32. Affected by the traits of the Age, entire Dharma de¬
teriorates. It is doubtful whether the livelihood (of the people)
can be achieved even by putting up mental strain, physical
exertion or prayers.

33. In Kali Age, there are fatal diseases. There is perpetual
fear of' hunger. There is terrible danger of drought. "Vision is
blurred and rendered perverse.

34. In Kaliyuga, people do not accept the authority of
Smrtis. Some die in the womb, others die in youth. Some die
in old age and some in childhood, in Kali Yuga.

35. In Kali age people are unrighteous, unmindful of
the rules of conduct, fierce in anger but deficient in power and
splendour. They always utter falsehood.

36. There is danger and fear to people owing to wrong
performance of sacrifices, neglect of (Vedic) studies, evil con¬
duct, misleading religious scriptures and faults in the perform¬
ance of holy rites of Brahma^as.

1 . This gloomy pictwe of Kali Age is found in almost all Purftoas
e.g. Mbh. Vana. chs. 188, 190, Br. P. chs. 229-230, Mt. P. 144. 32-47,
VP. VI. 1.

The consensus of PurApas shows that this was probably the actual state of
Indian society when the PurApas came to be written.

412

Vayu Purina

37. In Kali age creatures are affected by passion and
greed. They become violent, deceptive, malicious, hot-tempered,
impatient and untruthful.

38. There is much of agitation and turbulence at the advent
of Kaliyuga. There is no regular study of the Vedas. The Braha-
manas do not perform Yajfias. All men inclusive of Ksattriyas
and Vaisyas gradually decay.

39. Low-born and insignificant persons have contact with
Brahmanas in sharing beds, seats and food in Kali Age.

40. Kings are mainly Sudras propagating heretic ideas.
People never hesitate to kill a child in the womb. They behave
in such a way.

41. Longevity, intellect, strength, beauty and familyprestige
decline. Sudras behave like Brahmanas and Brahmanas adopt
the ways of Sudras.

42. When the end of the Yuga approaches, thieves and
robbers administer kingdoms like kings; kings adopt the
methods of thieves and robbers. Servants are bereft of love,
friendship and loyalty (to their masters) .

43. Women become unchaste and disinterested in holy
rites. They become fond of wine and meat. When Kali Age sets
in, they resort to deceptive means.

44. ’In Kali Age beasts of prey become more numerous and
owerful. Cattles die and dwindle. Saintly men withdraw and
keep aloof.

45. At that time excessively fruitful but very subtle
Dharma becomes difficult of access. Since the conduct of life of
those who enjoy, in the various stages of life, is loose and un¬
bridled, Dharma gets shaken.

46. Then, when the end of the age approaches, even the
great goddess like the earth will yield but little fruit. I^udras
will begin to perform penance.

47. But piety practised for one day (in Kali Yuga)
is equal to that practised for a month in Dvapara and a year
in Treta Age.

48. The kings never protect the subjects. They appro¬
priate their shares in oblations. Towards the end of the Yuga,
they become eager solely to protect themselves.*''

58.49-59

413

49. The kings do not belong to the Ksattriya clan.
Vaisyas maintain themselves with the help of Sudras. The
noble Brahmanas perform obeisance to l^udras at the end of
Kali Age.

50. In Kali Age tliere will be (wicked) persons in
the guise of sages. When the Yuga is about to come to a close,
the god of rains will shower in a mysteriously haphazard
manner.

51 . In this base Yuga, people will have trading propensity,
By false measures, the buyers will be deceived of their due
share in the commodities.

52. The whole society abounds in heretics of foul conduct
and activity with their false appearance. Men will be in a
minority and women will be many, when the end of Kaliyuga
is imminent.

515. People will be begging too much of one another. 'Fhey
will habitually eat meat. They will be using harsh words. They
will not be straightforward or free from jealousy.

54. No one helps in return for the help received. People
will get emaciated and weak. They will indulge unhesitatingly
in the activities causing downfall. That is the characteristic of
the Yuga coming to a close.

55. riie earth will be devoid of good men. It will be deso¬
late. In countries and cities, there will be groups and cliques.

56. riie earth will be deficient in water and less fertile.
Protectors (i.e. those who ought to protect) will not protect.
They will not exercise control over the administration.

57. People will take away others’ gems and jewels. They
will molest other men’s wives. They will be passionate with
a wicked heart. They will revel in violent sinful activities.

58. The men have unlikeable consciousness (?) They keep
their hair untied and dishevelled. Towards the close of the Yuga,
men less than sixteen years will begin to procreate.

59. When the close of Yuga is imminent, Sudras exhibiting
their white teeth, witli clean shaven heads and wearing ochre-
coloured robes \vill perform sacred rites, proclaiming that they
have conquered the sense-organs.^

1 . Probably a reference to Buddhist monks, as Buddhism prevailed all
over India at the time of these Purfi^as.

414

yiSyu Purdna

60. There will be thieves stealing foodcrops and garments.
There will be looters robbing other robbers and abductors of
murderers.

61. When perfect knowledge and holy rites disappear in
the world, when people become inactive (in religious matters)
even worms, mice and serpents will attack men.

62. Abundance, welfare, good health and ability will be¬
come rare. Owls will begin to infest the countries afflicted by
the fear of hunger.

63. The maximum life expectation of the people afflicted
by misery will be a hundred years. In Kali Yuga, the Vedas
will be seen in some places and not seen in some places.

64-66. Yajftas are forsaken when Dharma receives a
setback. There will be many types of heretics like wearers
of ochre-coloured robes (Buddhists), Jainas and Kapalikas
(skull-bearing mendicants). There will be sellers of the Vedas
and of the sacred places. Heretics antagonistic to the discipline
and arrangement of different castes and stages oflife will be
born. When Kali Yuga sets in, the Vedas will not be studied.
Sudras will be experts and authorities in the affairs of Dharma.

67. Kings born of l§udra women will not perform Yajflas.
The subjects will murder women and slaughter cows. Coming
to mutual clash, they will kill one another. And in this way,
people will try to accomplish (their object) .

68. Due to the spread of misery, people will be short¬
lived. Realms will be exterminated. Sickness, delusion, dejec¬
tion, unhappiness and all Tdmasic activities prevail in Kali
Age.

69. People will kill and destroy children in wombs.
With the advent of Kali, longevity, strength and beauty
begin to decline. The highest life expectation of men afflicted
by misery will be a hundred years.

70. The Vedas will be seen somewhere and not seen in
some places. When Dharma is harassed Yajhasare forsaken.

71. At that time men will attain Siddhi in a short time.
Blessed people, leading excellent Brahmanas will perform holy
rites at the end of the Yuga.

72. For those who perform the holy rites enjoined by the
Srutis and Smrtis, without the least tinge of jealousy, the

58.73-84

415

performance of holy rites for a year in Treta Yuga is equal
lo that for a month in Dvapara Age. An intelligent man per¬
forming these in Kali Age according to his capacity, shall
attain the same fruit in a day.

73-74. This is the condition in Kali Age. Now under¬
stand the condition in the part of the junction {SandhydrhSa)
from me. In every Yuga the achievements (Siddhis) shrink and
dwindle by three-fourths. In accordance with the nature of the
Yuga, the Sandhyds stay by a quarter. In accordance with the
nature of the Sandhyds they are established in their parts by a
quarter.

75-76. Thus when the period of junction {Sandhydmia)
approaches at the close of the (Kali) Yuga, a king, the chastiser
of the wicked people, will be bom after the death (fall) of
Bhrgus. He (will be) Candramas by Gotra (of the Lunar race) .
He will be called Pramiti. He was born of a part of Vif^u
formerly in the Svayariibhuva Manvantara.

77. He wandered over the earth for full twenty years. He
led an army consisting of cavalry, chariots and elephants.

78. He was surrounded by hundreds and thousands of
firahmanas armed with weapons. He killed Mlecchas in
thousands.

79. He went everywhere. After killing the kings born of
8udra women, he exterminated the heretics.

80. He killed thousands of persons who were not religious
and righteous. He killed those born of mixed castes as well as
those who depended on them.

81-83. He killed th^Udi<yas {ja.oTthttntxs)f Madhya Detyas
(people of the Middle Land), mountain-dwellers, easterners,
westerners, dwellers in Vindhya and Apar^ta. He killed the
southerners, Dravi^as, Siihhalas, Gandharas, Paradas, Pahlavas,
Yavanas, Tusaras, Barbaras, Ginas, iSulikas, Daradas, Khasas,
Lampakas, Ketas, and the different tribes of Kiratas.

84. Setting his wheel (of religious victory) in motion, the
powerful lord, the destroyer of Mlecchas, roamed over the
earth. He could not be thwarted by any living being.

416

Vdjfu Purajta

85. He was born of a part of Lord Visnu. This valorous
hero was known as Pramiti by people knowing what happened
in the previous birth.

86-88. In the previous Kali Yuga, he was of Candramas
Gk>tra (Lunar race). When he was thirty two (he started
his victorious march) . For twenty years, he continued to slay
men and other living beings in thousands. By his firm action,
he rendered the earth a relic (memento) of his valour. Due to
his anger provoked by mutual causes ( bilateral relations) or
suddenness, he subdued Vysalas who were generally unrighte¬
ous. Thereafter, he attained eternal rest along with his follow¬
ers in the region (confluence ?) of Gahga and Yamuna.

89-91. When he thus passed away along with his ministers
and faithful soldiers, after exterminating all the kings and Mle-
cchas in thousands, when the period of the part of SandhyS,
arrived at the end of the Yuga, and when only a few of the
people remained scattered here and there, the unchecked
people became active in the world in groups. They harassed
one another and sought help of one another.

92. When anarchy prevailed as a result of the Yuga (com¬
ing to a close) , and when there was doubt and suspense every¬
where among the subjects, they became frightened of one an¬
other.

93. They were exhausted and agitated. Eager to preserve
their own lives, they left their wives and homes. They became
extremely miserable and died.

94. When Dharma based on the Vedas and Smrtis became
defunct, people killed one another devoid of the bounds of

decency, affection, friendship or shame.

95. Their span of life dwindled to twentyfive years. They
became short-sized. They abandoned their wives and sons. Their
sense-organs became agitated and their minds dejected.

96. Oppressed by drought and scanty rain, they were forced
to abandon cultivation. Being utterly miserable, they left their
lands and countries and lived in the frontier.

97. They began to resort to rivers, oceans, wells and moun¬
tains. They maintained themselves on fruits and roots, wine and
meat. They became very miserable.

58.98-111

417

98. They wear bark garments and deer skins. They have
no wives or sons. They fall off from the system of castes and
stages of life. They resort to a terrible promiscuous intermixture
of castes.

99. They reach the limit of misery. Only a few of them
survive. They are oppressed by old age, sickness and hunger.
Due to misery they become indifferent to worldly existence.

100. Due to this despondency and indifference, they begin
to ponder. By pondering over they attain the state of equani¬
mity. In the state of equanimity they are enlightened. Due
to enlightenment they become pious.

101. When those subjects surviving at the end of Kali Age
are thus enlightened, in a single day and night the Yuga is

transformed.

102. After making their minds enchanted Krtayuga
sets in due to the power of the inevitable destiny.

103. When Krtayuga begins to function again, the few
subjects surviving from Kaliyuga become the subjects of
Krtayuga.

104. Those Siddhas who stay move about and are seen
clearly. The Seven Sages are also ever present there.

105. Brahraanas, K$attriyas, Vaisyas and Sudras who are
to serve as seeds for future generation become non-differen-
tiated from those who are born of Kali.

106. The Seven Sages instruct them and the others too
in the two types ofDharma prescribed by Srutis and Smrtis as
well as in the conduct pertaining to the castes and stages of life.

107. Then in Kfta Yuga, people (subjects) perform
the sacred rites. To the subjects of the Kpta Age Dharma based
on Srutis and Smrtis is laid down by the Seven Sages.

108. For establishment of Dharma among the subjects,
the Sages remain in authority over the whole of Manvantara
and stay on (live) to the end of the Yuga.

109-110. Just as new shoots grow from the roots of grasses
that are burnt during the summer in the forest-fire, so also the
new Yuga grows out of the old Yuga. Till the end of the Man¬
vantara this series goes on without break.

111. Happiness, longevity, strength, beauty, virtue

418 Fdjm Purdna

(Dharma), wealth and love— all these become reduced by one
fourth from one Yuga to another.

112. In the parts of junctions of Yugas {SandhydrhSas) the
Siddhis of Dharma become almost extinct. Thus, O Brahmanas,
ihG Pratisandhi (the period of transition between Yugas) has
been narrated to you.

1 13-114. By means of this alone should all the sets of four
Yugas be known. When the set of four Yugas repeats a thousand
times, it is the day of god Brahma. His night is also of the same
duration. In it, there is simplicity and inactiveness of the Bhutas
(elements) .

115. This alone is the trait of all Yugas. Seventy-one
cycles of the sets of four Yugas occurring successively constitute
a Manvantara.

116. In a single set of four Yugas everything happens in
the manner you have heard now. In the other sets of four Yugas
also the same thing happens in the same order.

1 1 7. The differences that occur in the various creations
are confined to twentyfive, neither more nor less.

118. So also the Kalpas and the Yugas are similar in
characteristics. This alone is the characteristic sign of all the
Manvantaras.

119. So also the transitions of the Yugas occur naturally.
They are eternal as well. But the living beings that undergo
modifications in tlie form of dissolution and re-creation cannot
be permanent.

120. Thus the characteristics of Yugas have been briefly
mentioned, the Yugas of the past and future in all Manvantaras.

121-122. In respect of the future Manvantaras the traits
shall be inferred from the previous one. In the Manvantaras
whether of the past or of the future, know that the Manvantaras
shall be explained by the present one; one Kalpa is explained by
explaining another.^

123-124. The eight classes of Devas, sages and Manus are
also similar in all Manvantaras in names, forms and purposes.

1. cf. DhiU yath&pUrvcm akalpqyat
— MalUtnardya^iya Up. 5.7.

58.125—59.7

419

The division of the four castes and stages of lilc is the same in
every Yuga.

125. The Lord arranges for the creation and the division of
castes and stages in the different Yugas in accordance with the
nature of those Yugas for the purposes of fulfilling the functions,
in the respective Yugas.

126. The topic has been narrated in brief. Now listen to
and understand the creation of the world. I shall explain the
situation in different Yugas in details and in proper order.

CHAPTER FIFTYNINE
Yugas and Classes of People : Lineage of Sages

Siifa said :

1. Listen to and understand the details of those subjects
who are born in the different Yugas. I shall mention in
which Yuga demons, serpents, cattles, birds, Pisacas, Yaksas
and R^sasas are born and how long they live.

2. Pisacas, Asuras, Gandharvas, Yaksas, Rak§asas and
Pannagas (serpents) live for the whole period of the Yuga, un¬
less they are killed by someone.

3. The span of life of human beings, animals, birds and
immobile beings fluctuates everywhere in accordance with the
traits oftheYuga.^

4. Instability in regard to the span of life of living beings is
seen in Kali Yuga. The maximum life expectation of human
beings in this Yuga is a hundred years.

5-7. The height of Devas and Asuras is one hundred
and fiflyeight Arigulas in Kali age. In human beings ( ?) the
height is gradually reduced by seven times seven AAgulas

1. The Puri^ic author believes (as will be seen later) that there has
been a continuous deterioration in height or physical built and other faculties
of all the subjects of creation.

420

Fdj^u Pura^

from that of Devas and Asuras. It is remembered by persons
born in Kali Age that their height from foot to head
is eightyfour Angulas as measured with their own fingers.
This stature of human beings is further reduced towards the
end of the Yuga.

8. In all the periods of Yugas of the past and future man
has the height of eight spans {Talas i.e. Vitasti or the distance
between the tips of the little finger and the thumb when
both are extended) measuring with his own fingers.

9. He who is nine Talas high from foot to head with
arms extending upto the knees when they are close together,
is worshipped even by Devas.

10. In every Yuga the height of cows, horses, elephants,
buffaloes and immobile beings varies as follows :

11. The hump of bulls is seventysix The height of

elephants is full hundred and eight Angulas.

12. The height of horses is fifty Angulas and that of trees is
a thousand Angulas less by forty Afigulas (i.e. nine hundred
sixty) .

13. The constitution of the bodies of Devas is as a matter of
fact similar to that of human beings.

14. It is said that the body of Devas is endowed with ex¬
ceptional intellect. The human body is said to be equipped with
less intelligence than that of Devas.

15. Thus the life of gods and human beings has been ex¬
plained. Now listen to the description of animals, birds and
immobile beings.

16. Cows, goats, buffaloes, horses, elephants, birds and
trees are useful in sacrificial and all other rites.

17. They are born again in the same form in the abodes of
Devas. They, of auspicious forms, are such as can be enjoyed
by the Devas as they pleased,

18. With the forms befitting them, either mobile or
immobile, and with charming sizes as are known to those
conversant with reality, they become happy.

19. I shall now explain the remaining ones {Sis fas or
cultured people) constituting Sats and Sddhus (saints).^ The

1. Verses 21-32 explain the concept of Dhama and what is Srouia Dharma
and Sm&Tla Dharma. The characteristics oS Dharma are given in w. 40-55.

59.20-31

421

word *sat* indicates Brahman. Those who possess it, are
called santas due to their similarity with Brahman.

20. Those who are neither infuriated nor elated in regard
to the tenfold object of senses and eight types of causes of
bondage, are cz\\g6. Jitdtmans (who are self-controlled) .

21. Inasmuch as Brahmanas, K§attriyas and Vai^yas are
engaged in two types of Dharma, the general and the special,
they are called Dvijdtis.

22. The knowledge of Srauta and Smarta rites utilised by
the different castes in their different stages of life and leading
to heaven or salvation is called Real Dharma.

23-25. A Brahmacarin acting in the interest of his preceptor
is an ascetic because he amasses learning. A householder is an
ascetic because he accomplishes holy rites. A Vaikhanasa is
called an ascetic, because he performs penance in the forest.
The aspiring ascetic is called Sddhu, because he practises
Yogic exercises. Thus all these — the religious student, the house¬
holder, the forest-dwelling hermit and the recluse are called
because they perform the ASrama Dharmas (duties of
their stage of life).

26. Neither Devas, nor Pitrs, nor sages nor human beings
can be of different views if they correctly say “This is
Dharma”, “This is not”.

27. The two words, Dharma'* and *^Adharrm'* refer to rites.
Auspicious rites are Dharmas and inauspicious rites are
Adharmas.

28. The word Dharma is derived from V dhf ‘to hold’ or
‘to support. If Dharma does not sustain or if it is not con¬
ducive to greatness it is Adharma.

29. The Dharma that leads a person to achieve his desire is
taught by preceptors. They call these persons Acdryas — pre¬
ceptors : old persons devoid of greediness, self-possessed, non-
arrogant, well disciplined and straightforward.

30. A preceptor practises those principles himself; he esta¬
blishes a code of good conduct; he collects (and masters) mean¬
ings of scriptures and is endowed with (practices) restraints
and observances.

31. After learning the Vedas from the ancients, the Seven

422

Fdyu Purd:^

Sages expatiated on the Srauta Dharma. The Vedas are Rk,
Yajus and Saman. They are the very limbs of the Veda.

32. After remembering the code of conduct of life current
in the previous Manvantara, they explained it once again.
Hence that Dharma is known as Smarta Dharma. It refers to
different castes and stages of life.

33. Both the types of Dharma are called **^isfdcdra*’ (the

conduct of the cultured). The word iSisfa has come from the
word (survivor, remainder).^ Hence is the conduct

of life for those who remain (i.e. survived the Manvantara).

34-35. The righteous persons who survive after a Manvan¬
tara are Manu and the Seven Sages. They remain for the con¬
tinuity of the people and for the purpose of establishing virtue
{Dharma) . Manu and other Si§tas have been enumerated by me
before. That which has been practised regularly in every Yuga
by those (shall be known as Sistdcdra).

36. Study of the three Vedas, agriculture, administration
of justice and government, sacrifice, adherence to the (the duties
of) castes and stages of life — all these are practised by the
Sistas including Manu and his predecessors. That Sistdcdra is
eternal.

37. The following eight are characteristic ^isfacdras:
charity, truthfulness, penance, absence of greed, learning, sacri¬
fice, procreation and sympathy.

38. Since the jSiffas (survivors), Manu and the Seven Sages,
practise this in all the Manvantaras, it is known as ^isfdcdra.

39. That which is heard (i.e. refers to Srutis) shall be
known as Srauta (Dharma) ; that which is remembered (i.e.
refers to Smftis) is called Smarta (Dharma). Performance of sacri¬
fice, study of the Vedas etc. are Srauta Dharmas and observance
of the duties of castes and stages of life is called Smarta Dharma.

I shall state the characteristics and the various parts of tlris
Dharma.

40. After seeing and on being asked about it (if) a person
does not conceal facts and states them in proper sequence

1. Verses 33-38 present a unique definition of and what is Siffdedra.
Manu XII. 109 and Vasistha (Sm^ti) VI. 143 differ. They insist on scholar¬
ship (Vedic), ability to draw correct inference and persuade people to follow
V^c teacldng. Mt. P. 145.34-35 supports our text & derives it from
*to remain’

59.41-51

423

(as they occurred), it is the characteristic (sign of) Satya
(truthfulness).

41. Celibacy, Japa, silence and fasting — these are the roots
of penance. Penance is hard and very difficult of achievement.

42. The sacrificial animals, the requisite materials, the ghee
offerings, the Rk, Saman and Yajus Mantras, Rtviks and the
sacrificial gifts — the collection of all these constitutes Yajfta*.

43. Viewing all living beings as one’s own self, looking
impartially towards friends and foes is called Dayd (sympathy,
mercy).

44. One shall not strike back or rebuke when struck or
rebuked. Restraint in thought, speech and action and forgive¬
ness is called endurance.

45. Refraining from taking other man’s belongings left
unprotected by the master, or thrown out on the ground, is
called here as non-covetousness.

46. Abstinence from sexual acts, neither brooding nor
imagining about it and complete sexual detachment is called
celibacy {Brahmacarya) .

47. If the sense-organs do not adopt a wrong path either
for oneself or for others, it is the sign of quiescence or
restraint.

48. He who does not get infuriated when thwarted in the
ten-fold sensual object and in the eight causes of worldly bondage
is considered a conqueror.

49. If a person feels that he must give unto a deserving
person whatever is liked by him most or the money (or things)
that has come to him duly and justly, that is the characteristic
sign of Dana (Charity).

50. Charity is of three types : the lowest, superiormost, and
middling. That which leads to liberation (from .Sa^Ajara) is of
the highest type; that which is given for the achievement of
one’s selfish ends is the lowest; that which is given to all beings
out of pity or their proper sharing with the kins is the middling
(type oiDSna).

5 1 . That which is enjoined by Srutis and Smrtis, that which
conforms to the observance of the duties of castes and stages of

^Toga in the text obviously a misprint.

424

Pur&Q.a

life, that which is not contrary to the practice of the cultured
{^isfas) and that which arises from contact with the saintly
and the good, is Dharma.

52. Absence of hatred for what is not liked, abstention
from undue praise of what is liked, refraining from overdelighted¬
ness, repentance and dejection is called detachment.

53. Sanny&sa means eschewing the fruits of actions performed
or intended to be performed. Abandonment of what is good and
what is not good is called Tyaga.

54. The knowledge of the transformation from the unmani¬
fest and undifferentiated into the non-sentient and the difference
and distinction between the sentient and non-sentient is called
jMna (real knowledge) .

55. These are the characteristic signs of the various ancil-
laries of Dharma as mentioned by the sages who knew the
principles of Dharma in the previous Svayambhuva Manvan-
tara.

56. I shall now mention the procedure of the Manvantara
and the mode of behaviour of the people of one caste with the
members of the other castes and among themselves. In every
Manvantara, the system of the Vedas differs.

57-58. (The Vedic Mantras of) Rk, Yajus and Saman
remain the same in respect of every deity as before. In spite of
the dissolution of elements, Satarudriya, the procedure of
sacrificial offerings as well as Stotra ( hymns or prayers) function
as before.

The Stotras are of four types: Dravya-stotra (prayer for sacri¬
ficial material) ; Gunastolra (prayer for qualities) ; Karma-stotra
(eulogy of proper rites), and the fourth is the eulogy of Abhijanas
(lineage).

59. In all the Manvantaras Brahma initiates the four types
of stotras in regard to Devas even as they come into being. Thus
the origin of the collection of Mantras is of four types.

60-62a. As the sages perform severe and extremely diffi¬
cult penance, the Mantras of different Vedas, Atharva, Rk,
Yajur and Saman, appear before them severally in the same
manner as in the previous Manvantaras. They (the Mantras)
appear from five sources: satisfaction, fear, misery, happiness

59.62b-73

425

and sorrow, born of the totality of their penance, vision or
by chance.

62b. Now (here) I shall explain the ^itoa (the state of
being a Rsi) of sages along with their characteristics.

63. Among the past and the future, the sages are said to
be of five types. Hence I shall recount the origin of sages and
of Arsa (whatever pertains to the Rsis) .

64-65. When the Gunas were in (a state of) equilibrium,
there was the annihilation of everything. There were no Devas
anywhere. As if due to their assimilation {atideia) it {Pradhana)
unintelligently functions for the sake of Cetana (the conscious
one) . Thereby it was presided over by Cetana (the conscious
principle) without its awareness.

66. Both of them function like the fish and the water. The
Tattva (Pradhana) presided over by consciousness (the con¬
scious Purusa) functions through Gunas.

67. Since the cause is present the effect functions in the
same way. The object functions due to the subject. The Artha
(meaning) functions due to its meaningfulness (state of
possessing meaning).

68. The differences which are materialised by iTa/a (Time)
are due to the intrinsic nature of the cause. They become ex¬
plicitly manifest in due course as Mahatand other principles.

69. From Mahat, Aharhkara (Cosmic Ego) is evolved; from
Ego the (Subtle) elements. The different elements are evolved
due to mutual interaction. The cause immediately transforms
(itself) into action.

70. Just as a burning fire-brand spreads its sparks all round
simultaneously while falling, so also the conscious Principle
(Ksetrajna) that transforms itself due to the action of Time
manifests himself.

71. Just as a glow-worm is suddenly seen in blinding dark¬
ness, so also Mahat is evolved out of the unmanifest and shines
like a glow-worm.

72. The Principle of Consciousness stays at the entrance
to the great chamber where the embodied principle Mahat
stays.

73. Mahat is seen beyond Tamos (the dark principle)
on account of its distinct disparity. The Sruti says, “The con-

426 Vdyu PurSna

scious Principle, the knower, stays there itself at the end of
darkness”. •

74. As it {Mahat) was transforming, Bttddhi (Intellect)
manifested itself in four ways viz. perfect knowledge, detach¬
ment, glory and Dharma.

75. All these are its evolutes and well-shaped too. It is called
Siddhi (Evolute) as it is effected through the transformation of
embodied Mahat.

76. He (Purufa) stays in the body (Pur) and possesses
the knowledge of the body. He is called Pumsa as he dwells in
the Pur (body) , and is called Ksetrajiia due to his knowledge of
the body,

77. Since he has knowledge of the Ksetra (body) , he is called
K^etrajha. Therefore the Lord is called Intellect {Mali). Since he
abides with Baddhi (Intellect) , he is of the nature of knowledge
(Bodha) . For the accomplishment (of task of the world?) this
non-intelligent entity, both manifest and unmainfest, is pervad¬
ed (by the Intelligent Principle) .

78. Thus it is the conscious principle that dissociates itself
from the objects of sense-organs. It is this very principle that
cognizes the objects as worthy of being enjoyed.

79. The root ^^rs means ‘to go*. It refers to the Vedas,
truthfulness and penance. He who is devoted to these three and
attains Brahman is called

80. The Psi who attains the knowledge of the great un¬
manifest principle and abstains from worldly attachment
simultaneously is called Paramarsi.

81. From the root meaning “to go”, the name
has been derived. Since the mental sons of Brahma are self-
born, they are Isvaras (endowed with spiritual power).

82. He who is not restricted or delimited by measures is
called great. Those who attain the Great Principle by means of
attributes are called Maharfis. They are the seers who can
penetrate beyond intellect.

83. The hearts of those powerful (mental sons) are auspi¬
cious. Eschewing ego and ignorance (Tamas), they have attained
sagehood.

1. Verses 79-107 clarify the concept ‘Rsi’ and give the details of the
different classes of R$is, e.g. co^osers of the Mantras and Br^hmapas etc. and
explanations of ‘Maharfi’ etc. These also give the families of sages.

59.84-102

427

84. Hence those who have a real insight and knowledge

of the (Cosmic Ego) are called (Sages). The sons

of^sis (Sages) who are born of womb through sexual inter¬
course are called J^ikas.

85. Those (spiritually) powerful ones realize the Tanmatras
(subtle elements) and Satya (the truth) . The Seven Sages, there¬
fore, are the supreme realizer of the Truth.

86. The sons of the sages are known as J^siputras. Since they
have attained learning and the mastery of the principles, they
are called Srutarsis. They are keen observers of the true wisdom.

87. They are of five classes. Their names are AvyaktdtmUt
Mahatmdi Aharhkdrdlmd^ Bhutamd and Indriydtmd. They practise
five kinds of knowledge. Listen to the five classes of sages by
their names.

88. The following are powerful lords self-born as the
mental sons of Brahma : Bh^gu, Marici, Atri, Angiras,
Pulaha, Kratu, Manu, Daksa, Vasistha and Pulastya,ten in all.

89. As they are born of the sage and are hence ( spiritually

great), they are called Know the names of the sages

who were the sons of these great sages (Maharfis) .

90-91. Kavya, Brhaspati, Kasyapa, Usanas, Utathya,
Vamadeva, Apojya, Ai^ija, Kardaraa, Vi^ravas, Sakti, Vala-
khilya and Dhara. These are called sages because they had
attained that stage through their knowledge.

92-94. Understand that the J^sikas, sons of sages, were born
of wombs. Vatsara, Nagrahu, Bharadvaja, Brhaduttha, Sarad-
van, Agastya, Aulija, Dirghatamas, Brhaduktha, Saradvata,
Vaja^ravas, Suvitta, Suvak, Ve^aparayana, Dadhica, Sankha-
man and king Vailravana — these are called p^ikas. They attain¬
ed ^sihood (status of j?jw) through truthfulness.

95. nvaras, R§ikas and others are the seers (creators
of Mantras) . Now listen to their names.

96-97. Bhrgu, Kavya, Pracetas, Dadhica, Atmavan, Aurva,
Jamadagni, Vida, Sarasvata, Advisena, Arupa, Vitahavya,
Sumedhasa, Vainya, Pythu, Divodasa, Prasvara, Grtsaman and
Nabha : these nineteen sages were the expounders of Mantras.

98-102, Angiras, Vedhasa, Bharadvaja, Baskali, Amrta,
Gargya, $eni, Sazphrti, Purukutsa, Mandhata, Ambari^a, Aha-

428

Vd^ Purd^

rya, Ajami^ha, Rsabha, Bali, Prsadasva, Virupa, Ka^va, Mud-
gala, Yuvana^va, Paurukutsa, Trasaddasyu, Sadasyuman, Uta-
thya, Bharadvaja, Vajasravas, Ayapya, Suvitti, Vamadeva,
Augaja, Brhaduktha, Dirghatapas and Kak$ivan : these thirty-
three are excellent descendants of Ahgiras. These are Mantra-
krts (Composers i.e. seers of Mantras). Now understand the
descendants of Ka^yapa.

103. Kalyapa, Vatsara, Vibhrama, Raibhya, Asita and
Devala these six belong to the family of Ka^yapa and they are
the expounders of Brahman.

104. Atri, Arcisana, Syamavan, Nisthura, the intelligent
sage Valgutaka and Purvatithi — these are the descendants of
Atri. They are great sages (Maharsis) and seers of Mantras.

105-106. Vasi§tha, Sakti, Parasara, (the fourth one)
Indrapramati, (the fifth) Bharadvasu, (the sixth) Maitra-
varuna, (the seventh) Kun(Jina, (the eighth) Sudyumna, the
ninth Brhaspati and the tenth Bharadvaja — these ten are the
composers of Mantras and Brahmanas.

107. These are the creators (seers of Mantras) and
destroyers of unrighteousness. This characteristic of the Vedas is
prescribed for all the branches of the Veda.

108-1 10. The word Hetu (reason of inference) is derived
from ^/hi *to destroy’.^ ‘That which destroys what is argued by
the opponent’ is called Hetu. Or it may be from \/hi ‘to go* —
‘that which enables one to the acquisition of the meaning* is
//s/u. It helps to arrive at a definite (decisive) meaning of a
statement after refuting the opponent’s standpoint. Preceptors
say that it means Nindd (censure) when the statements (of the
opponents) are censured due to their defects.

111. The word *PraSarhsd^ (Praise) is derived from the

root with the prefix Pra — . A statement is praised by

virtue of its merits. ‘This is this*, 'This is not this* — this sort

of indecision is called Sarhiaya (Doubt).

112. The concept of is due to its having taken

place in the past.

113. The events of ancient times cannot be decided by
Mantras, Brahmanas, Kalpas and Nigamas, howsoever genuine

1. Venes 108-117 explain some terms such as HttUjPmfaihsif SOtra etc.

59.114—60.5

429

and detailed. What is said indecisively is called a make-believe.

1 14. Just as this, so also is that; this is also so, this is the
tenth instruction of the Brahmana.

115. This is the early definition of the Brahmana laid
down by the learned. Later on its Vftti (commentary) (on
every word) was composed by Brahmanas.

1 16. The utility of the Mantras is in the prescribed rites
through injunctions. The word * Mantra* is derived from y/mantf
— *to whisper*. And the word Brahmana signifies a person who
maintains the injunctions of Brahma.

117. The knowers of Sutras called that (statement) as
Sutra which consists of very few syllables, is free from ambi¬
guity, full of essence, which is comprehensive in application yet
devoid of superfluous adjuncts and contains no objectionable
word.

CHAPTER SIXTY

Description of Holy Places : The Death of Sdkalya

1. On hearing his words the sages said to Suta of wide
knowledge — “O intelligent Sir, how were the Vedas classified
before ? Please tell us that.**

Suta said ;

2. O highly intelligent sage, in the Svayambhuva Man-
vantara, when Dvapara had set in, Brahma said this to Manu.
I shall repeat it.

3. “O dear one, when a Yuga passes away, Brahmanas be¬
come deficient in energy and vigour. All of them become enve¬
loped by the defects of the new Yuga.

4. Only very little (of the previous glory) remains to be
seen. Only a ten-thousandth part of what existed originally at
the beginning of Krta Age remains.

5. Power, splendour, strength and eloquence — everything

430

Vdyu Purdna

perishes. Hence Vedas should be classified, lest there should be
utter destruction (of that lore) .

6. When the Vedas perish, Yajfla perishes. When Yajfla
perishes, Devas perish. Then everything perishes.

7. The original Vedas consisted of four Padas and a hund¬
red thousand Mantras. It has increased ten times. The entire
Yajfi,a yields all desires”.

8. On being addressed tlius, Lord Manu, engaged in the
welfare of the worlds said, “So be it”. He divided the Vedas in¬
to four books (compendia) .

9. It was at the instance of Brahma and with a desire for
the well-being of the world (that he divided the Veda). It is
by the present classification of the Vedas that you have to
imagine the (extent etc. of) the Vedas.

10. I shall narrate to you (the classification of the Vedas)
in accordance with present Manvantara. It is by adopting the
process of inference of what is beyond perception that you
understand ( the classification) , O excellent ones.

11. In this Yuga, the son of Parasara who is glorified as a
part of Vi§nu and who is well-known as Dvaipayana, the
scorcher (vanquisher) of enemies, wa^ made Vyasa^ (the
arranger of the Vedas).

12-13. Urged by god Brahma, he undertook the work of
classifying the Veda. He adopted four disciples for (preserva¬
tion and continuity of) of the Vedas. (They were) Jaimini,
Sumantu, Vaisaihpayana, Paila (was the fourth of them) and
the fifth Lomaharsana.

14. He formally made the Brahmana Paila the propounder
of the Rgveda and Vaisaihpayana the expounder of the Yajur-
veda.

15. He accepted Jaimini as the propounder of the Sama
Veda. Similarly he took the excellent sage Sumantu as the ex¬
pounder of the Atharva Veda.

1. Venes 1 1-23 describe how Kr^oa Dvaipayana classified the Vedic lore
and gave it to his students as follows ;

jy. of Student Veda assigned

Jaimini S&ma Veda

Sumantu Atharva Veda

Vaisaihpayana Y^j’ur Veda

Paila ^ Veda ■

Lomaharfa^a Itihfisa & Pur^a

60.16-25

431

1 6. The saintly Lord accepted me as the narrator of Iti-
hasa and Puranas.

17. The Yajurveda was one single compilation. He divided
it into four. There were four sacrificial priests. He organised
sacrifice through them.

18. He ordained the work of the priest Adhvaryu by means
of Yajur Mantras, that of Hotr by Rk mantras, that of Udgdtf
by the Saman Mantras and that of Brahma (the presiding
priest) by Atharvan Mantras. He established Brahma in the
Yajfta by means of the Atharvana (Veda).

19. Thereafter, he picked up (selected) Rk Mantras and
compiled the Rg Veda. He ordained the duties of Hotr, the per¬
former of a sacrifice and the benefactor of the world.

20. With the S^ans, (he) arranged Samaveda and there¬
by evolved Udgatr. By means of Atharva Veda he established
rites for kings.

21. He, an expert in the meanings of the Puranas, com¬
posed the compendiums of Puranas by compiling narratives,
sub-narratives, poems and songs, and the traditional conduct
of the ancient races.

22. Whatever remained he included in the Yajurveda and
organised it with sacrifice. It is the definite decision of scriptures
that Yajurveda is that which enables one to perform sacrifice.

23. He gathered the scattered Yajur Mantras duly, with
the collaboration of Rtviks who were the masters of the Vedas.
By means of it the horse-sacrifice is performed. It is utilised in it.

24-25. Taking up the Rk Mantras, Paila divided them into
two groups.! He handed them over to his two disciples, one

1. Vetscs 24-31 describe
teachers.

the division of the Bs^eda & the line of
Paila

Indrapramati

Markaodeya

Satyasravas

Satyabita

Baijkala

4 Branches each given
to

(1 ) Bodha

(2) Agnimathara

(3) Far&sara

(4) Y^&avallcya

432

Vdj>u Purdna

section was given to Indrapramati and the other was given to
Ba^kala. The excellent Brahmana Baskali composed four Saih-
hitas (compendiums) and taught his disciples who were suitable
and who served him attentively.

26. He taught the first branch (compilation) to Bodha, the
second to Agnimathara, the third to Parasara and the last to
Yajfiavalkya.

27. The excellent Brahmana Indrapramati taught the
blessed and renowned Markandeya one of the Samhit^.

28. Markandeya of great fame, taught his eldest son
SatyaSravas. Satya^ravas taught to Satyahita.

29. That master (of Vedic Lore) taught his son Satyairl
who was truthful, noble-souled and eagerly devoted to truthful¬
ness and piety.

30. Satyairi had three very brilliant disciples. They were
highly learned and very anxious to learn scriptures.

31. Sakalya was the first among them. Another was
Rathantara. The third was Bharadvaja, son of Baskala. The
three were the expounders of the branches of that Veda.

32. In the horse-sacrifice of Janaka the Brahmana Sakalya
(also known as) Devamitra, perished as he was too proud of
his knowledge,^

AneUnt Teacktrs of ftgoeda

8akalya

Devamitra

Satyahita

Satyasri

_J _

Rathantara

Bharadvaja

(Rathitara (Son of

in Bd. P.) Baskala)

1. The story how Sikalya lost his life in his disputation with YaJfLavaikya
is told in w, 33-63. The story is based on the legend recorded in Brhad&ran.^
yaka Upa. HI. 8.12-26 Our Pura^a does not mention that Gdrgi Vacaknavi
accepted defeat from Yajhavalkya before Sakalya accepted Yijhavalkya’s
challenge. It also does not state that it was Sakalya’s inability to state about
“Upanisadic Purusa’* that cost him head and not about the superiority of
SShkhya or Yoga as given in this Parana.

The episode throws light on the philosophic disputations in the royal
courts of ancient India, though the PurSoa gives a^ brief summary of the
disputation.

60.33-43

433

SdrhSapayana said :

33. How did that sage, too proud of his knowledge,
perish ? How did the argument arise in the horse-sacrifice of
Janaka ?

34. Why did the argument arise at all and with whom ?
Narrate all this in the manner that happened, as far as you
know.

On hearing the words of the sages Suta replied :

Suta said :

35. At the horse-sacrifice of Janaka there was a great
congregation of sages. Thousands of sages, desirous of witness¬
ing the sacrifice of the saintly king Janaka, came there from
various places.

36. On seeing the Brahmanas assembled there, a desire to
know more about them arose in him. “Who is the most excellent
Brahmana among these 7 How shall I decide it ?**. Thinking
thus in his mind, he conceived of an intelligent method.

37. He collected a thousand cows, more than a thousand gold
pieces and gems, slaves and villages. He then announced to the
sages : “O excellent and blessed ones, I bow to you all with my
head.

38. O excellent Brahmanas, the wealth that is brought
here is offered to the most excellent sage among you. It is offer¬
ed as the price of your learning”.

39. On hearing the words of Janaka, those sages, experts
in the Vedas, saw and coveted the vast wealth. With full con¬
fidence in their knowledge, they began to challenge one
another.

40. With their minds hovering round the wealth, one said,
“This wealth (should be) mine”. Another said, “Tell me. Is
this not mine ? Why are you in doubt ?” Thus as a result of
the allurement of wealth, they began to argue with one another.

41-43. There was a great scholar Yajflavalkya, son of
Brahmavaha. He was highly brilliant, a great saint. He was born
of the very body of Brahma. The most excellent among the
knowers of Brahman, he told his disciple clearly, “O, take
away this wealth. O dear one, take this home. This is un¬
doubtedly mine. I am the expounder of all the Vedas. None

434 V^u Purdr^a

else is equal to me. If any Brahmana wishes to cliallenge me,
let him do so without delay”.

44. Thereupon that vast concourse of Brahmanas became
agitated like the ocean at the time of dissolution. The cool
and calm Yajfiavalkya smilingly told them :

45. “O learned ones, O speakers of trulh, do not be
angry. Trying to know one another, we shall argue in the
proper manner”.

46-47. Then their arguments took various turns. Tliey dis¬
cussed thousands of important topics on the subtle subject of
philosophy. The secular, Vedic and spiritual topics were also
discussed. All branches of leaning were touched. In the course
of argument some cursed and some exhibited their excellent
qualities. The kings were excluded from discussion. Thus the
Brahmanas continued discussion for the sake of wealth.

48. The sages ranged on one side. Yajfiavalkya stood on
the other side. Thereafter, all those sages were individually
questioned by the intelligent Yajfiavalkya. They however failed
to reply.

49. After defeating the sages in argument, the sage Yajiia-
valkya of great splendour, a repository of Brahmanic knowl¬
edge, spoke to ^akalya who had initiated discussion :

50. “O Sakalya, speak out what you have to say. Why
are you sitting meditating quietly ? Full of sluggishness and
false prestige, you are like a pair of bellows inflated by wind”.

51. On being attacked thus Sakalya with his face and
eyes red like copper due to anger, spoke to Yajfiavalkya harshly
in the presence of all sages :

52. “Ignoring (abandoning) us as well as these excellent
Brahmanas like blades of grass, you wish to seize all by your¬
self the vast wealth offered for learning.”

Heaimg this from Sakalya, Yajfiavalkya spoke:

53. “Know that the strength of persons established in
Brahman, is their learning and their insight into reality.

54. Desire is connected with wealth. Hence we desire
wealth. Brahmanas consider that asking question freely out of
desire is the wealth of Brahmanas. Hence we ask questions as
we please.

60.55-67

435

55. This has been the condition laid down by the saintly
king Janaka. Hence the wealth is being taken by me**.

On hearing his words, the infuriated l§akalya spoke to
Yajfiavalkya asking questions as he pleased:

56. “Now tell me the answers to these questions precisely’*.
Then a great debate ensued between the two experts in
Brahman.

57. !§akalya asked him more than a thousand questions.
Yajfiavalkya answered those all even as the sages were listening.

58. When ^akalya ceased arguing, Yajfiavalkya said, “O
^akalya, answer a single question of mine, which I willingly put
to you. The stake for tliis argument is a curse. If you are unable
to answer you will die”.

59. Urged by him, a question was asked by Yajfiavalkya.
Unable to understand its answer, Sakalya died immediately.

60. Sakalya died being afflicted by inability to answer the
question. Thus there was a great dispute between the sages
covetous of wealth and Yajfiavalkya.

61-62. Answering hundreds and thousands of questions put
by all of them, Yajfiavalkya, who had deep penetration into
the essence of those questions took the entire wealth. He spread
his fame everywhere. He, the sage of controlled senses, left for
home along with his disciples and was quite happy.

63. Sakalya (otherwise known as) Devamitra, was a noble,
excellent Brahmana. He was intelligent and excellent among
those who know the implications of grammar. He had com¬
posed five Saihhitas.

64. He had five disciples, viz. Mudgala, Golaka, Khaliya,
Matsya and Saifireya (the fifth one).

65. l^akapurna Rathitara expounded (compiled) three
Saihhitas. This excellent Brahmana composed Nirukta as his
fourth work.

66. He had four disciples, viz. Ketava, Dalaki, Dharma-
Sarman and Devasarman. They were Brahmanas who observed
holy rites.

67. When Sakalya died those present there incurred the
sin of Brahmin-slaughter. Worried thus they approached
Brahma.

436

Vdj>u PurSna

68. On knowing mentally their situation, l^ahma sent
them to Pavana Pura. “All of you go there, your sin will be
washed off immediately.

69. After bowing to the twelve suns, the deity Valuka,
the eleven Rudras and particularly the son of Vayu (Hanu-
man) and after taking a dip in the four holy pools, you will sur¬
mount (expunge) the sin of Brahmana*s slaughter”,

70. On hearing this, they hastened to that city. They per¬
formed holy ablution in accordance with injunctions and visited
the deities.

71. They bowed to Uttaresvara. By the grace of Vadavas
they became free from sins and attained the solar region.

72. Ever since that time, that holy centre became a destroyer
of sins. This holy city of Vayu had been built by the Wind-god
formerly.

73. When Hanuman, the son of the Wind-god, born of
(the womb of) Anjana, the great god of truthful exploits was
born, this holy centre was created by Vayu, the son of god
Brahma.

74-75. Here the Sudras born in the world and dedicated
to the Brahmanas were taxed heavily for their livelihood and
for the performance of Brahma Yajfia. In this manner, the
great administration of the Brahmanas took root here. Even a
slayer of cow, an ungrateful person, a wine addict or the
defiler of one’s preceptor’s bed becomes free from all sins after
bowing to Vadaditya.

CHAPTER SIXTYONE
Lineage of Prajdpati

The sages said :

1-2. Bharadvaja, Yajfia valkya, Galaki, Salaki, the intelli¬
gent l^atabalaka, the excellent Brahmana Naig^ma and Bhara-

61.3-9

437

dvaja, son of Baskala^ — ^all these expounded three Samhitas.
Rathitara composed the fourth work called Nirukta.

3-4. He had three noble-souled disciples endowed with
good qualities. They were the intelligent Nandayaniya, the wise
Pannagari and the third one Aryava (Arjava in Bd. P .) . They
were of praise-worthy, holy observances due to their penance.
They were devoid of passions, endowed with very great splend¬
our and masters of the knowledge of Samhitas. Hence they were
called Bakorcas by whom Samhitas were propagated.

5-6. The sage of the spiritual lineage of Vai^ariipayana
composed Yajurveda. Eightysix auspicious Samhitas of Yajus
(r) Mantras had been composed by him.** He passed them over
to his disciples. They grasped them in accordance with the in¬
junctions. The sage Yajfiavalkya of great penance alone was
left out. But he too composed eightysix alternative Samhitas.

7. Each of these three had three subdivisions. Thus there
arose nine different schools.

8. The three main schools are Udicyas (the northerners) ,
Madhyadesas (those of the middle countries) and Pracyas (the
easterners) . Syamayani became the chief of the northern
school.

9. These are the three regional heads.* Aruni was eulogised
as the first and foremost of those who had been established in
the Madhyadela. Alambi was the first among the easterners.

1. The academic genealogy of Bahvreas •

Ba^kala

BhirallvSja

I - *1 — T Ti

Nand&yaniya Pannagari Aryava

2. cf. yajuT’Vedasya bhedd bhavanti I

— CVS, p.31

3. Our text reads : trt^dafyddayab ‘Trayodasin and others’. The name

‘Trayodaiin’ does not occur in this chapter or elsewhere. The figure
‘Thirteen’ is inapplicable. Bd. P. in this context reads trayodeiyidayab
(1.2.35.13) which means ‘(There arc thus) three regional heads’. •Trqjndaf-
yidayah* hereof seems to have lost a TnStrd of original *de^a*-—& scribal error
for in Bd.P. Hence I accepted the reading from Bd. P.

438 Pm&na,

10. All these Brahmanas who expounded the SjiihhitM arc
also called 'Carakas^.

On hearing his words, the sages who were desirous of hear¬
ing, asked Suta:

1 1 . “What was the reason whereby the Adhvaryus were
called Carakas ? What was it that they performed ? For what
reason they were termed thus ?”

Thus requested Suta explained to them how they came to
acquire the designation Caraka.

Suta said

12. O excellent Brahmanas, the sages had to perform a
rite. They went to the top of Meru and conferred with one an¬
other as follows :

13. “O excellent Bralunanas, he who does not come here
within seven nights shall have to perform expiatory rite for
Brahmana*s slaughter. This is proclaimed as our stipulated
condition.”

14. Then all the sages, except VaiSampayana, reached the
place where they were required to as per condition, within
seven nights. Their attendants too came along with them.

15. At the instance of the Brahmanas he (Vaisampayana)
intended to perform the expiatory rite for Brahmana slaughter.
Gathering together his disciples, Vaisampayana said :

16. “O excellent Brahmanas, all of you perform expiatory
rite for BrMimana’s slaughter on my behalf. All of you come
and speak to me words beneficent to me.”

Tdjhavalkya said :

17. “1 shall perform it single-handedly. Let these sages

1. While explaining the term ^Caraka* Suta tells the story why Vaifem-
piyana asked Yajnavalkya to recant Yajurveda taught to him. Yajnavalkya
instantly obeyed and the blood smeared recanted Yagur Mantras went upto
the Sun god who returned to him those very Mantras which went to him.
The story of Yajnavalkya receiving Yajur-veda from the Sun-god is found
in MbhrSanti 318.6-12. But there Yajhavalkya is not ordered by Vaisampayana
to recant Yajurveda. It was the Sun-god and Y^fiavalkya who assumed the
form of a horse at the time of transmitting the Veda.

61.18-26

439

stand by. Purified by my own penance I shall raise up (deve¬
lop) my (spiritual) strength.”

18. On being tlius addressed, the infuriated Vaisariipayana
spoke to Yajftavalkya : “Return so me whatever you have
learnt from me”.

19. On being commanded thus, that sage Yajriavalkya, the
most excellent among the knowers of Brahman, vomited the
embodied forms of Yajur-Mantras smeared with blood and gave
them back to his preceptor.

20. O Brahmanas, then he meditated and worshipped the
Sun-god. What was vomited rose up in the sky and stood near
the Solar Brahman.

21. The delighted Sun handed over the Yajur-Mantras
which had gone up to the solar disc. The Sun-god gave them to
the intelligent Brahmarati (in Bd. P.) Yajriavalkya who had
assumed the form of a horse.

22. Thenceforth, the Brahmanas who began the study of
the Yajus handed over to Yajnavalkya in the form of a horse
(Vdjin) became known as Vajins.

23. Those by whom the expiatory rite for Brahrna-hatya
(Braliinana-slaughter) was performed are remembered as
Carakas^ because of their performance of atonement (for
Brahmana’s slaughter). The disciples of Vaisarhpayanaare call¬
ed Carakns.

24-26. These were called Carakas. Now understand the
Vajins, the disciples of Yajnavalkya. They were^ : Kanva, Vai-
dheya, Salin, Madhyandina, Sapeyi, Vidigadha, Apya, CJddala,
Tamrayana, Vatsya, Galava, Saisiri, Atavi, Parni, Virani and
Saihparayana. Tliesc fifteen are known as Vdjins. Thus there
are hundred and one alternative Samhitas.

1. A popular etymology of CarflAa ( SKD p. 435) derives it from ‘s/car
‘to go,’ ‘to know’ and hence caraka is a knower of Vedas and medical science’
and quotes from Bhdva PrakSSa how Sesa espied diseases and sufferings on the
earth and composed a medical treatise out of compassion. Here it means ‘a
follower of a branch of Black Yajurveda who follows special practices and rites
different from those in SatapathaBr. (vide MVV. 389).

2. Cf. The list of disciples of Yijiiavalkya in CVS, p. 32. It differs in
some names froni the list given here. Even the list in Bd. P.I.2.35.28-30 also
differs from our text.

440

Vdyu PurSiia

27. Jaimini taught his son Sumantu.^ Sumantu taught his
son Sutavan. Sutavan taught his son Sukarman, •

28. After learning in a short while a thousand Samhitas,
Sukarman, expounded them to his thousand disciples having
the brilliance of the Sun.

1. Verses 27-48 give the genealogy of Sama Veda teachers. It differs
much from the list of SSma Veda teachers in CVS pp. 43-46. The Bd. P.
list (in 1.2.35. 31-55) is also somewhat different from our Parana. Our text
gives following genealogy.

Jaimini

Sumantu

, I

Sutvan

Sukarman (Studied 1000 Samhitas)

[ 1000 disciples, one per Samhita. But as noted here and
in CV S p. 43, Indra killed them all. After their death,

I new dtsciples studied under him as shown here.]

Pau$yafijin jtjng Hiranyanabha

studied and taught 500 studied 500 Samhitds

___ 500
Sothkitas to Northerners

and taught them to
Easterners

I School of Pau$yanjin — Northern Sama-Singers

[Northern (udicya) Samagas]

Laiokjin Kuthumi Kusitin Langali

( i ) School o/Lokakfin

Ranayaniya xlndi- xlula- Kliti- sitya

putra carin putra -putra

(ii) School of Kuthumi — His three sons

as disciples viz. ( 1 ) Aurasa, (2) Rasapasara (prob. Parasara as in Bd. P).
(3) Bh^avitti.

(iii) Disciples ofPardJara, Kuthumi's disciple
(1) Asurayat^a, (2) Vaiiakhya, (3) Vedavrddha (4) Praciria-yoga-putra

(5) Patahjali,

(iv) Disciples of Ldhgali, discipU of Pouiyafljin
(1) Bhaluki, (2) KSmahani, (3) Jaimini (4) Lomagayin, (5) Ka^^a

(6) Kolaha. ’

Eastern School of S&ma-singers

King Hira^yanabha (of Kausikagotra) composed 24 Sashhitds and taught
one each to the following students :

(1) Ra(^a, (2)Mahavirya, Ra^aviya in Bd.P., (3) Paficama, (4) Vahana,
(5) Talaka (6) Pa^^aka, (7) Kalika, (8) R^ika (9) Gautama [ Ma^^uka
in Bd. P, ] ( 10) Ajabasta, (11) Somar^a, ( 12) Prsthaghna (Pu?ti in Bd! P.),

61.29-40

441

29. Indra killed all of them because they pursued their
studies even on prohibited days. Then Sukarman performed a
fast unto death, for the sake of his disciples.

30. On seeing him infuriated, Indra granted him a boon :
“Two disciples of great prowess and brilliance of fire you will
have.

31. They will be highly intelligent and will study all the
thousand Samhitas. They will be blessed. O excellent Brah-
mana, do not be angry.”

32. After saying this to the renowned Sukarman and see¬
ing him mollified, the glorious Indra vanished there itself.

33. O excellent Bralimanas, the intelligent Pau^yafljin
was his first disciple and king Hiranyanabha of Kusika race was
the second.

34. Pausyafljin taught five hundred Samhitas. The auspi¬
cious disciples of Pausyanjin were generally the northerners.

35. The powerful Kausikya taught five hundred Saihhitas.
The disciples of Hiranyanabha are known as the easterners and
the S^agas.

36. Lokak§i, Kuthumi, Kusiti and Langali were the four
disciples of Pausyafljin. Now know their divisions (branches).

37. Ranayaniya, son of Tandi, the highly learned Mula-
carin, Kaitiputra and Satyaputra — know these to be the dis¬
ciples of different branches of Lokaksin.

38. Kuthumi had three sons, viz. Aurasa, Rasapasara and
the brilliant Bhagavitti. These three were famous as Kauthumas,

39. The two sages Sauridyu and Srngiputra performed holy
rites. Ranayaniya and Saumitri were experts in Samaveda.

40. Srngiputra of great penance expounded three Sam¬
hitas, O excellent Brahmanas, to Caila, Pracinayoga, Surala.

(13) Farikr^ta, (14) Uluklialaka, (15) Yaviyasa, ( 16) Vai^ala (Sail in
Bd. P.), (17) Ahguliya, (18) Kausika, (19) Salimarijari-satya, (20)

Kapiya (Paka in Bd. P.) , ( 2 1 ) Kanika ( Kanini in Bd. P. ), ( 22 ) Para ^ara.

Two nam#>«i are either missing or we have to presume that the founder
teachers— Hiranyanabha and Prince Kfta ( mentioned in Bd. P. and accepted
as an alternative explanation of Kfta-^isyabin v. 44) — should be added to
make up the number twentyfour in the above list.

442

Fqyu Purd^a

41-42. Parasarya, disciple of Kuthumi, expounded six Saiii-
hitas. Asuraya^a, Vai^akhya, Vedavrddha, Parayafta, Pracina-
yogaputra and intelligent Patafijali are known as the six dis¬
ciples of Parasarya, the disciple of Kuthumi. Langali and Sali-
hotra expounded six Sarnhitas each.

43. Bhaluki, Kamahani, Jaimini, Lomagayina, Kanda and
Kolaha — these six are known as Ldngalas. These were the dis¬
ciples of Lahgali and they popularised these Sarnhitas.

44. Hiranyanabha, who was the son of a king who had dis¬
ciples [ or who had as his disciple K^ta, the son of a king] and
who was the most excellent among men, composed twenty-
four Sarnhitas. Listen and understand the names of those dis¬
ciples whom he taught.

45-47. Rada, Mahavirya, Paficama, Vahana, Talaka,
P^daka, Kalika, Rajika, Gautama, Ajabasta, Somaraja,
Pfsthaghna, Parikfsta, Ulukhalaka,Ya^uyasa, Vai^ala, Aiigullya,
Kausika, Salimanjarisatya, Kapiya, Kanika and the righte¬
ous Parasara — all these were ancient singers of Saman.

48. Two sages, the most excellent among the Saman-sing-
ers, are said to be Pausyafiji and Krti. They arc the composers
of Sarnhitas.

49. O Brahmanas, Sumantu divided the Atharva Veda
into two and handed the entire V’^eda to Kabandha.^ Know its
order.

1 . Verses 49-55 give the genealogy of the teachers of the Atharva Veda
and its branches. It is different from the list in CVS, pp. 46-49 and to some
extent from the Bd. P.

The genealogy of teachers of the Atharva is as follows:

Sumantu

Pathya

Jajali

Kabandha (Entire Veda received)
_ ^ _

Vedasparsa
(Devadaria in Bd. P.)

( 1 ) Moda Brahmabala ( 2 ) Pippalada ( 3 ) Saukvayani

(4) Tapana

- r— - ^

Kumudadi

!§aunaka

Babhru

Saindhavayana
(or Baindhava)

61.50-58

443

50. Kabandha divided it into two and taught one to
Pathya and the second to Vedasparsa. Vedasparsa divided it
again into four.

51. Moda Brahmabala, Pippalada, Saukvayani the knower
of Dharma, andTapana — thase were the four disciples of Vedas¬
parsa (who were) firm in holy rites.

52. Know the excellent threefold division (i.e. disciples
and sons) of Pathya. They were Jajali, Kumudadi and the third
Saunaka.

53. After dividing it into two, Saunaka gave one to Babhru.
The intelligent one gave the second Samhita to the disciple
named Saindhavayana.

54-55. Saindhava gave it to Munjakesa. The Sarnhita was
divided again into two. The alternative Samhitas of the
Atharva Veda are five^, viz. Nak§atrakalpa, Vaitana, (the third)
Saiiihitavidhi, the fourth Ahgiras-kalpa and the fifth 8anti-
kalpa. O excellent sages, the Purana too was expounded by
me after dividing it into six.

56-57. O Brahmana! In Puranic lore,^ the following are
my disciples, firm in religious austerities (or persevering in
Puranic lore): Sumati, the intelligent scion of Atri’s Gotra,
K^yapa, Akrtavrana, Bharadvaja, Agnivarcas, Vasi^fha, Mit-
rayu, Savarni, Somadatti, Susarman and Saihsapayana. Three
of them composed three Samhitas which were further divided
into three.

58. The composers of the Samhitas were Kasyapa, Savarni

Munjakesa
[According to Bd. P.
Saindliava had another
name Munjakesa]^

1. The divisions of the Atliarva Veda arc five ( 1 ) Naksatra Kalpa, (2)
Vaitana (prob. Vidhana Kalpa as in CVS.), (3) Saihhita Vidhi (prob.
Samhita Kalpa of CVS p. 46), (4) Angiraa Kalpa, (5) Santi Kalpa.

2. Verses 56-61 state the position of the Puranic lore ; Although Loma-
har^a^a had eleven disciples, only three of them— Kasyapa, Savarni and
iS&ihiapayana composed Purapa Samhitas in addition to their Guru's work.
There Samhitas had four pidas (parts) and 4000 verses. Only l§^^apayana*s
Saihhit& contained 8600 verses.

444 VayvL Pura^

and iSamsapayana. There is a fourth Samhita named Samika.
It is the original Samhita.

59. All of them have four Padas. All of them expound the
same matter. They were distinguished by separate readings like
the recensions of the Vedas. Excepting iSaihsapayana’s Sarnhita
each contains four thousand verses.

60. The Samhilas of Lomaharsana are original, then come
the Saihhitas of Kaiyapa. The third aretheSarhhitas of Savarni.
All these can be readily understood by the scholars of Yajur
Veda.

61. The Saihhitas of Samsapayana are embellished by the
topics of exhortation. There are eight thousand six hundred
verses.

62. There are additional fifteen and ten along with ten
(Rks’ ?) known as Valakhilyas, Samapraikhas along with
Savarnas.^

63. The Saman Mantras are eight thousand fourteen
(in the Sama Veda) including Aranyaka along with Homa.
Samagas (Sama-singers) sing them.

64. The Adhvaryava Veda consists of twelve thousand Man¬
tras including the Yajur (Veda) and Brahraanas as compiled
(classified) by Vyasa.

65. It includes the Gramya^ Aranyaka and the Mantrakarat^.
Henceforth the narratives will be known as Purva-kathas (former
or ancient narratives) .

66. The Rk, Brahmana and Yajus are remembered to have
Gramya, Aranya and Mantra (Sections). There are additional
compilations (Khila) and supplementary ones (Upakhila) of
Haridraviya as also the Paraksudras of Taittiriyas.

1. Verses 62-73 give the number of Mantras in Vedic Text. But after
comparing the figures stated in this Purapa and those in CVS ( iSaunalca’s
Cara^VyOha-SfUra) and the published editions of Vedic texts, I am constrai¬
ned to repeat what I said about the author of Bd. P. (Bd. P. 1.2.35, p. 348,
Footnote 2) ;

"It appears that our Furaiia writers give traditional (hearsay) round
figures without verifying (and counting the mantras) in the original
Saihhitas'*.

61.67-78

445

67. The Rk verses in the Vajasaneyi Samhita arc a hundred
less than two thousand. The Brahmana portion contains four
times that number.

68. The total number of Yajur Mantras and Rks is eight
thousand eight hundred eighty plus a quarter more along
with Sukriya (Samans belonging to Pravargya) and Khila
(additional) Mantras (according to) Yajfiavalkya.

69. Similarly listen to the extent of the Samhita of Garana^-
VidyM (sections of Vedic School — of Atharva ?) . They contain
six thousand twenty-six Rks. Yajur Mantras, it is said, are some¬
what more than this.

70-71. There are eleven thousand twenty Rks (in Yajus).
In the Samhita of Bhrgu, there are ten thousand three hundred
and eighty Rks and a thousand Mantras. The number of Rks
in Atharva Veda is more.

72-73. These are mentioned as five thousand. Some sages
add nine hundred and eighty Rks. This is mentioned by Angiras
who includes the Aranyaka portion. Thus the number of Rks
and the different recensions have been enumerated.

74. The composers of Rks are the cause of the differences
in recensions. In all the Manvantaras, the recensional differen¬
ces are the same.

75. The Vedic text which is the creation of Prajapati is
eternal. These variations are due to the non-eternal nature of
Devas. Creation of Mantras takes place again and again® (in
every Manvantara) .

76. The determination of the names of the Devas takes
place in each Manvantara. The divisions of iSruti in the Dva-
para Yuga have been narrated.

77. Thus, after handing over the Vedas and other mantras
to his disciples, the holy lord, the excellent sage Vyasa went to
the forest for performing penance. These different recensions
have been made by his disciples and their disciples.

78. The fourteen lores are the (six) Angas (ancillary sub¬
jects) , the four Vedas, Mimamsa,Nyaya-vistara (logic) , Dharma-
f^tra and Puranas.

1. Bd. P. (1.2.35,78) reads Cdra^a—a. school of the Atharva Veda.

2. Puraijiic writer believed that Devas are not eternal but Mantras
are so and they manifest themselves again and again in the new world order,
after the new creation of the world.

446

Fa^u Purd^a

79. (Iffour more lores viz.) Ayurveda (Science of Medi¬
cine) , Dhanur Veda ( Science of Archery) , Gandharva-Veda
(i.e. Musicology) and the fourth Arthas^tra (Science of
Economics and Politics) (are added ) the number (of lores) be¬
comes eighteen.^

80. It should be known that Brahmarsis are the earliest
ones, thereafter come Devarsis and then Rajarsis.® Thus the
sources of origin of R.?is are three. It is through sages of well-
disciplined observances, that Rsis were born.

81. Expounders of Brahman are born in the live Gotras,
viz. among the descendants of Kasyapa, Vasisjha, Bhrgu, Ahgi-
ras and Atri. They are called Brahmarsis because they can go to
(approach) Brahma.

82-83. Devarsis (Celestial Sages) are the sons of Dharma,
Pulastya, Kratu, Pulaha, Pratyusa, Prabhasa and Kalyapa.
Listen to the enumeration of their names. The Celestial Sages,
Nara and Narayana are the two sons of Dharma.

84. Valakhilyas are the sons of Kratu; Kardama is the son
of Pulaha. Kubera is the son of Pulastya and Acala is known as
the son of Pratyu§a.

85. Parvata and Narada are the sons of KaSyapa. They are
remembered as Devarsis (Celestial Sages), because they ap¬
proach Devas.

86. Kings bom in the race of Manu and in the dynasty of
Aila (Pururavas), viz. Ailas, Aiksvakas (descendants of Ikisvaku)
and Nabhagas should be known as Rdjarsis (Royal Sages).

1. Traditionally the number of Vidyas (lores or sciences) is fourteen,
but it becomes eighteen by adding four *Subsidary Vedas.’ CVS P. 47 has
given the following relation between Vedas amd Upavedas.

Veda Upaveda

BgVeda — Ayurveda (Science

of Medicine)

Yajur Veda — Dhanurveda

(Military Science)

Sflma Veda — Gandharvaveda

(Musicology)

Atharva Veda — Artha^^tra ( Politics,

Economics, Administration)
2. Verses 80-93 define the terms ‘Brahmarfi,* Devarfi’, ‘R^ar^i’, describe
their powers and give names of some o{ them.

61.87-98

447

87. They are called Rdjarfis because they have attained
{Rsanti) the Prajas (subjects) through delighting them
Brahmarsis are considered to be established in Brahmaloka.

88. The auspicious Devar§is (Celestial Sages) should be
known as established in Dcvaloka.

89. The Celestial Sages (Devar §is ) and Rajar§is are proclaim¬
ed as Brahmarsis on account of their nobility of birth, penance,
ability to utter (compose and recite) Mantras.

90-93. I shall now mention the characteristics of Devar$is
and others. They have the knowledge of the past, present and
future. They always speak the truth. They are enlightened and
they are united to (their) self. They are well-known through
their penance. Even while in the womb, the darkness of igno¬
rance has been dispelled by them. They practise the repetition
of Mantras. Due to their Supreme Power, they are omnipresent.
Devas, Brahmanas and Kings are in communion with the sages.
Those who study and practise the above are considered to be
Rsis. Seven of them with the following seven traits are remem¬
bered as Saptarsis (the Seven Sages)

94. They are long-lived ; they compose Mantras; they are
possessed of noble qualities; they are endowed with divine
visions; they are enlightened; they practise virtue directly and
make their lineage function.

95-96. Everyday they observe the six rites; they arc
flourishing householders; they believe in Adrspa (the Unseen
Principle) , the cause of Karmans, and act accordingly. They
maintain their lives without rustic vulgarities; they prepare
their own tasty dishes; they maintain families; they are prosper¬
ous externally and internally.

97. The arrangement of castes and stages of life in the
Krta and other Yugas is made at the outset by them in each
and every Age.

98. When the Treta Yuga begins again, these seven sages
again establish the castes and stages of life entirely. In their
family heroes are born again and again.

1 . Verses 94-98 describe the special qualifications, duties etc. of the
Saptarsis (Seven Sages) who are credited with a very long life.

448

Fdyu Purdija

99. When a son is born to a father, and when the son
turns into a father, the line of sages continues without a break.
The sages thus live till the end of the Yuga. The number of
sages who are householders is said to be eightyeight thousand.

100. Those who resort to the Pitryana to the south of
Aryaman (the Sun god), take wives unto themselves and per¬
form Agnihot^a (domestic sacrifices) . They are known as the
cause of progeny.

101. Householders .are innumerable. They resort to
cremation ground. Eightyeight thousand of them are in the
northern path.

102. Those sages of sublimated sexuality who are reported
to have attained heaven, are reborn at the end of the Yuga as
the composers of Mantras and Brahmanas.

103. Thus they are repeatedly reborn in Dvapara Ages.
They are the composers of JCalpa-Toits (Ritualistic Texts),
propounders of comraentatorial literature on different sciences
at the end of the Yuga.

104. When this Dvapara is over, in the further Dvapara
Asvatthaman, the son of Droj^, will be the Vedavy^a of
great penance.^

105. In the future times the different recensions of the
Vedas will be composed by him. By virtue of his great penance,
he will attain eternal Brahman.

106. Karman is attained by penance; through Karman fame
is attained; through fame truth is attained; and through truth
eternal Brahman is attained.

107. From the eternal immortality is attained and from
immortality essence of every object is attained. This eternal
one-syllabled {Om) Brahman, is established in the Self (.<fiman).
It is called Bralunan due to its greatness or (inconceivable)
vastness.

108. It remains in the form of Prarava and is known as
Bhuva^, Sva^i. Obeisance to the Brahman of the form of Rk

Yajus, Saman and Atharvan.

1 . Here only one future Vyasa, viz. the Mah^bharata hero Asvatth&-
man is mentioned as the full list is given in supra 23.109 S.

61.109-118

449

1 09. Obeisance to that excellent Brahman that is known
as the cause of the annihilation and origination of the Uni¬
verse and that is the esoteric secret beyond Mahat.

110. It is unfathomable, unlimited and inexhaustible or
imperishable. It is the source of the delusion of the Universe. It
is the cause of the realization of human aims through enlight¬
enment and activity.

111. It is the culminating point of those who adhere to the
tenets of the Sahkhya philosophy, the goal which gives its asso¬
ciation (?) It is the unmanifest, immortal, eternal Brahman,
the cause of Prakrti.

112. It is called Pradh^a, self-born, the secret and Sattva.

It is indivisible, the essence of everything imperishable

and multiformed.

1 1 3-114. In the Krta Yuga (as) there are no religious rites,
how can there be a rite not done? In this world whatever is once
done or whatever is committed or omitted, whatever has been
heard or should be heard, whether good or bad, what should
be known, pondered over, touched or enjoyed, seen, heard or
realized (is so by Brahman).

115. Whatever has been shown by Him is the (only) know¬
ledge of Devarsis. Who can scrutinize that which He (Brahman)
has pointed out*. It is the Lord alone who has declared all things
to all.

1 16. When anything is done by anyone, he gets identified
with it. What is done by one, is previously conceived by another
(i.e. by Brahman).

117. When (even) a verbal elTort {vaAmayam) by anyone
is made anywhere that is done by Him (Brahman) only, Xhe
act (merely) appears to be done by the doer.

1 1 8. Absence of passion, over-attachment, knowledge, igno¬
rance, pleasure, displeasure, dharma and adharma (good ^d
evil) , happiness, sorrow, death, immortality, the state of being
above, below or at the sides— all these are due to the unseen
{Adfsta* destiny) .

p, readsi^on na darfitaodn ‘which he (Brahman) has not 8ho%vn?
A better reading.

450

Vdjfu Purdpa

119-120. In every Treta Age Svayaihbhuva (Manu),the
eldest son of Brahma, the Supreme God, is the only knower of
all lores which he classifies in the Dvapara Age. In the Vai-
vasvata Manvantara, it is Brahma who teaches that lore at the
outset.

121. Being born frequently in the revolving cycles of the
Yugas, the sages compose and propagate SariihitM.

122. It is mentioned before that there are eighty-eight
thousand Srutar§is. They propagate these (Vedic) Samhitas
again and again.

1 23. Those branches (of the Vedic lore) are rearranged
again and again in every Yuga by them who, following the
Southern Path, resorted to cremation grounds ( =» died).

124. In all (every) Dvapara Age, (Vedic) Samhitas have
been composed by Srutarsis. In their lineage, these recensions
(branches of Veda) appear again and again. Those recensions
and their composers survive till the end of the Yuga.

125. It should be known that the composition of all the
different branches (of the Vedas) in the past and future Man-
vantaras takes place in a similar way.

126. (The composition of the branches of Veda) of the
past (Manvantaras) have elapsed, those of the present (Man¬
vantara) exist, and those of the future (Manvantara) will be
described in the future.

127. The later Manvantara shall be understood through
the earlier Manvantara. Both of them shall be understood
through the present (Manvantara) . The decision of the Man¬
vantara is on this basis.

128. Thus Devas, Pitrs, Sages and Manus go up and return
along with the Mantras.

129-130. From Janaloka all Devas arc born at the appro¬
priate time again and again for ten^ Kalpas. Then they are
linked with inevitable destiny. Thereafter, they perceive that
birth to be full of defects and associated with diseases^.

1. For PaJu Kalpa of the Text Bd. P. 1.2.35.153 reads dofa kalpdn which
makes some sense and hence accepted here.

2. RSgapQrvakam *through passionateness’ is inappropriate here, hence
^roga-pSrvakam* from Bd. P, is accepted.

61.131-145

451

131. But till they sec through this defective nature of these
successive rebirths, they continue. The rebirths continue for
ten Celestial Yugas before they stop.

132. Fromjanaloka they go to Tapoloka from whence they
do not return. Thus thousands of Celestial Yugas have elapsed.
In Brahmaloka they meet death along with sages.

133-135. It is impossible to describe in detail and in the
proper order, the Manvantaras of the previous Kalpas that have
gone before, because time is beginningless and they are innume¬
rable. Hundreds and thousands of Manvantaras and Kalpas
have gone along with the Pitps, Sages, Devas and sets of Seven
Sages that are the creatures of time.

136-137. Dissolution at the end of a Manvantara and crea¬
tion at the end of dissolution, ofDevas, R?is, Pitrs and Manus
cannot be described in detail and in proper order even in hun¬
dreds of years. The details of creation and annihilation cannot
be stated. Now understand the duration of a Manvantara,
according to the human calculation.

138-140. Experts in enumeration have calculated the
duration of a Manvantara. It is thirtycrores sixty-seven million
twenty thousand years excluding the period of transition.
This duration of a Manvantara has been enumerated accord¬
ing to human years. Now I shall enumerate the duration of
a Manvantara in celestial years.

141. The duration of a Manvantara according to the celes¬
tial calculation is eight hundred fiftytwo thousand years.

142. Fourteen times this period constitute the Abhutasarh-
plava (the period of final dissolution) . A thousand sets of four
Yugas constitute a day of Brahma.

143. All the living beings will be scorched by the rays of
the Sun. Keeping Brahma at the head, and accompanied by
Devas, Sages and Danavas, they will enter lord Mahe^vara,
the most excellent among Devas.

144. It is He who creates all beings again and again at the
beginning of Kalpas. Thus, this is considered to be the Sthiti
Kala (the period of sustenance) of Manu along with Devas and
Sages.

145. (The period) what is called Yuga has been already

452

Parana

recounted to you by me before. Now listen to and understand
the interim period (Pratisandhi) of all Manvantaras.^

146. That which includes Krta and Treta, Dvapara and
Kali is known as Caturyuga (set of four Yugas) . When it revol¬
ves into seventyone cycles, it is the period of a Manvantara.
Thus the lord has ordained.

147. The characteristics of the Manvantaras of the past or
of the future are explained through (those of) the present one.

148. Thus the mode of creation of Svayathbhuva Manu has
been narrated. I shall now mention the interim period which
links it with the following Manvantara.

149. The Manvantaras in the future will also pass as in the
previous period along with Devas and sages through the inevitabi¬
lity of destiny.

150. Those who have been the lords of the three worlds in
this Manvantara, the Seven Sages, Devas, Pitrs and Manus are
known as Sadhakas throughout the period of this Manvantara.

151 . Realising the expiry of their tenure and the fall from
authority, they eagerly turn to go to Maharloka.

152. The deities who decline in this Manvantara survive
K^ta Yuga in the course of their life time.

1 53. In the meanwhile the future lords of Manvantaras, Dei¬
ties, pitrs. Sages and Manus are born similarly.

154. In every Manvantara it is the surviving subjects at the
end of Kaliyugas who constitute the earlier subjects of the Krta
Yugas.

155. Just as the continuity of Krta Yuga is remembered as
preceded by Kali Yuga by learned men, so also the beginning of
Manvantaras is preceded by the end of ( the previous) Manvantara.

156-157. When the earlier Manvantara declines and the
later one begins to function, those who survive in the beginning
of the Krta Yuga, viz. the Seven Sages and Manu, remain biding
their time (performing penance).

158-161. When the creation of rain begins, they function
actively for the proper working of the Manvantara and for the

1. Verses 145-176 describe Pratisandhi — transition from one Yuga or
Manvantara to another.

61.162-172

453

continuity of lineage everywhere. Men and Women are born and
they function as before. The plants begin to grow. In different
places, the subjects build abodes and begin to live. Agricultural
and other occupations begin to function according to the good
and the virtuous guidance of the sages. When the mobile and
immobile beings die, people become cheerless. Villages and cities
are ruined. The setup of castes and stages of life is disturbed. At
that time, the Seven Sages, Manu and those virtuous persons who
survive the previous Manvantara exert themselves for procreation.

162-163. Even as they perform penance extremely difficult
to be performed for the Devas, Asuras, Pitp, Sages, Serpents,
Ghosts and Goblins, Gandharvas, Yak§as andR^sasas are born
as before on the death of the earlier persons.

164. The good people who have survived, begin to teach
and propagate the good conduct of life. In the beginning of the
Manvantaras, Manu and the Seven Sages initiate the holy rites.
Human beings along with the Devas also perform those rites.

165-166. At the beginning of a Manvantara as in the begin¬
ning of the Treta Yuga, when Devas and men become stabilised
in Dharma, they absolve themselves from the idebtedness to
Rsis ( sages) by observing celibacy, to Pitrs by procereation and
to the Devas by performance of sacrifices.

167. After remaining in the practice of virtue pertaining to
the castes and stages of life for a hundred thousand years, and
after establishing the set of three Vedas, agricultural and other
occupations for livelihood, maintenance of law and order and
the virtuous practice of the discipline of castes and stages of life,
they desire to attain heaven.

168. After they have set out for heaven, they at the outset
maintain all the virtues wholeheartedly.

169. At the end of the Manvantara, they abandon their
abodes and go to Maharloka which is free from ailments,
along with the Mantras.

170. Free from aberrations, endowed with mental Siddhis,
these people of self-control, stay till the final dissolution, observ¬
ing passage of the Manvantara.

1 71-1 72. When all these have passed away ultimately, when
all the abodes become vacant everywhere in the three worlds.

454

Vdjm Purd^a

other Devas who had been staying in the heaven endowed with
penance, well equipped with truthfulness, celibacy and learning
occupy those places.

173. Among the Seven Sages, Manu, Devas and Pitrs those
who had been before die along with the future ones ( ?)

1 74. Their final dissolution takes place at the dose of (all)
Manvantaras. They continue endlessly in the same order in all
the Manvantaras, till the final dissolution of all beings.

1 75. Thus the characteristics of the inter-link of the past
Manvantaras and future have been declared by Svayaihbhuva
Manu.

1 76. The sequence of the Manvantaras of the past and
future is snapped entirely through the final dissolution.

177. After the lapse of the Manvantaras, these attain
Maharloka; from Maharloka they go to Jana, Tapa^ and Satya
Lokas.

178-179. As observedby those who have that sort of mystic
experience and as proved by manifold testimony, they stay in
Satya Loka, but when aberrations set in at the hour of dissolution
of Manvantara, they leave off Satya Loka and with devotion
they enter the body of lord Narayana, of vast incomprehensible
size.

180. In all the changes of Manvantaras that have been
functioning fora long time, the world of living beings does not
remain (the same) even for a moment. Due to the nature of
destiny, it (the world) undergoes changes by way of decrease
or increase.

181. Thus the narrative of the Manus, who are virtuous,
who have been praised by the sages and who are endowed with
divine vision has been recounted partly in detail and partly in
brief. This narrative was originally composed by Vayu.This can
be imderstood by the people only by their divine power.

182. All the changes refer to saintly kings, Celestial Sages,
Brahmar^is, Devas, Serpents, the lord of Devas, the Seven Sages,
the Pitfs and Prajapatis.

183. It is highly meritorious to eulogise the lords born
of noble families, endowed with splendour, excellent intellect,
fame and renown.

61.184-186

455

1 84. It is conducive to the attainment of heaven. It is very
holy, highly esoteric, capable of granting progeny. It should be
recited during great parvan days. It is conducive to the removal
of the effects of bad dreams and is conducive to longevity.

185. Resort to the great principle Sumahela for attaining
Siddhis. Resort to this Pura^a which contains the narratives of
Prajapatis, Devas, Sages, the well-known yet sacred origination
of the unborn Lord and for the fulfilment of my narration.

186. Thus I have described the Svayambhuva Manvantara
in detail and in the proper order. What more shall I describe to
you?

Internet Archive Audio

Featured

Top

Images

Featured

Top

Software

Featured

Top

Texts

Featured

Top

Video

Featured

Top

Mobile Apps

Browser Extensions

Archive-It Subscription

Save Page Now

Full text of "The Vayu Purana, Part 1"

See other formats